‘The brahmin Lohicca, Master Gautama, asks whether you are free from il ness & affliction, are carefree, strong, & living in comfort.’ And then say: ‘May Master Gautama, together with the community of monks, consent to tomorrow’s meal from the brahmin Lohicca.’”
Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, worshipping him, sat by one side. As he was sitting there, he said to the Blessed One, “The brahmin Lohicca, lord, asks whether the Blessed One is free from il ness & affliction, is carefree, strong, & living in comfort. And he says, ‘May the Blessed One, together with the community of monks, consent to tomorrow’s meal from the brahmin Lohicca.’” The Blessed One consented through silence.
Then Rosika the barber, understanding the Blessed One’s consent, rose from his seat, bowed down to the Blessed One, worshipped and circumambulated him — keeping him to his right — and returned to the brahmin Lohicca. On arrival he said to him, “I have informed the Blessed One of your words, saying; ‘The brahmin Lohicca, lord, asks whether the Blessed One is free from il ness & affliction, is carefree, strong, & living in comfort. And he says, “May the Blessed One, together with the community of monks, consent to tomorrow’s meal from brahmin Lohicca.”’ And the Blessed One has consented.
Then, as the night was ending, the brahmin Lohicca had excel ent staple & non-staple foods prepared in his own home and then said to Rosika the barber, “Come, dear Rosika. Go to Gautama the
contemplative and on arrival announce the time, saying; ‘It is time, Master Gautama. The meal is ready.’”
Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, worshipping him, stood by one side. As he was standing there, he announced the time, saying; “It is time, lord. The meal is ready.”
Then the Blessed One, having put on his robes early in the morning, carrying his bowl & outer robe, went together with a community of monks to Salavatika vil age. Meanwhile, Rosika the barber was fol owing right behind the Blessed One and said to him, “Lord, an evil viewpoint to this effect has arisen to the brahmin Lohicca: ‘Suppose that a brahmin or an ascetic were to arrive at a skil ful doctrine. Having arrived at a skil ful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond.
I say that such a thing is a childish greedy deed, for what can one person do for another?’ It would be good if the Blessed One would extract the brahmin Lohicca from this evil viewpoint.”
“Good. That wil be, Rosika. Good. That wil be.”
Then the Blessed One went to the brahmin Lohicca’s home. On arrival, he sat down on a seat made ready. The brahmin Lohicca, with his own hand, served & satisfied the Blessed One & the community of monks with excel ent staple & non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the brahmin Lohicca took a lower seat and sat by one side. As he was sitting there, the Blessed One said to him, “Is it true, Lohicca, that an evil viewpoint to this effect has arisen to you: ‘Suppose that a brahmin or an ascetic were to arrive at a skil ful doctrine. Having arrived at a skil ful doctrine, he should not declare it to anyone else, for what can one person do for
another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’?”
“Yes, Master Gautama.”
“What do you think, Lohicca. Don’t you reign over Salavatika?”
“Yes, Master Gautama.”
“Now, suppose someone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits, grains & wealth of Salavatika, and not share them with others.’ Would someone speaking in this way be a destroyer of profits and favors for your subjects, or would he not?”
“He would be a destroyer of profits and favors, Master Gautama.”
“And, being a destroyer of profits and favors, would he be sympathetic for their welfare or not?”
“He would not be sympathetic for their welfare, Master Gautama.”
“And in one not sympathetic for their welfare, would his mind be established in good wil for them, or in animosity?”
“In animosity, Master Gautama.”
“When the mind is established in animosity, is there wrong view or right view?”
“Wrong view, Master Gautama.”
“Now, for the person of wrong view, Lohicca, I tel you, there is one of two destinations: either hel or the animal womb.”
“What do you think, Lohicca. Doesn’t Emperor Pasenadi Kosala reign over Kasi & Kosala states?”
“Yes, Master Gautama.”
“Now, suppose someone were to say, ‘Emperor Pasenadi Kosala reigns over Kasi & Kosala states. He alone should consume the fruits, grains & wealth of Kasi & Kosala states, and not share them with others.’ Would someone speaking in this way be a destroyer of profits and favors for Emperor Pasenadi’s subjects — you & others — or would he not?”
“He would be a destroyer of profits and favors, Master Gautama.”
“And, being a destroyer of profits and favors, would he be sympathetic for their welfare or not?”
“He would not be sympathetic for their welfare, Master Gautama.”
“And in one not sympathetic for their welfare, would his mind be established in good wil for them, or in animosity?”
“In animosity, Master Gautama.”
“When the mind is established in animosity, is there wrong view or right view?”
“Wrong view, Master Gautama.”
“Now, for the person of wrong view, Lohicca, I tel you, there is one of two destinations: either hel or the animal womb.”
“So then, Lohicca, if anyone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits, grains & wealth of Salavatika, and not share them with others,’ he, speaking in this way, would be a destroyer of profits and favors for your subjects. Being a destroyer of profits and favors, he would not be sympathetic for their
welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them.
When the mind is established in animosity, there is wrong view. For the person of wrong view, I tel you, there is one of two destinations: either hel or the animal womb. In the same way, if anyone were to say,
‘Suppose that a brahmin or contemplative were to arrive at a skil ful doctrine. Having arrived at a skil ful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a destroyer of profits and favors for those children of good family who, coming to the doctrine & discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and for those who ripen path to heaven worlds for the sake of bringing about the celestial state. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity (in that view), there is wrong view. For the person of wrong view, I tel you, there is one of two destinations: either hel or the animal womb.”
“And if anyone were to say, ‘Emperor Pasenadi Kosala reigns over Kasi
& Kosala states. He alone should consume the fruits, grains & wealth of Kasi & Kosala states, and not share them with others,’ he, speaking in this way, would be a destroyer of profits and favors for Emperor Pasenadi’s subjects — you & others. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in
animosity for them. When the mind is established in animosity, there is wrong view. For the person of wrong view, I tel you, there is one of two destinations: either hel or the animal womb. In the same way, if anyone were to say, ‘Suppose that a brahmin or contemplative were to arrive at a skil ful doctrine. Having arrived at a skil ful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a destroyer of profits and favors for those children of good family who, coming to the doctrine & discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and also for those who ripen the path to heaven worlds for the sake of bringing about the celestial state. Being a destroyer of profits and favors, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity (in that view), there is wrong view. For the person of wrong view, I tel you, there is one of two destinations: either hel or the animal womb.”
“Lohicca, there are these three sorts of prophets who are worthy of criticism in the world, and when anyone criticizes these sorts of prophets, the criticism is true, factual, righteous, & unblameworthy.
Which three?”
“There is the case where a certain prophet has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an
intent for gnosis. They practice in a way deviating from the prophet’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if a man were to pursue [a woman] who pul s away, or to embrace one who turns her back. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the first prophet who is worthy of criticism in the world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”
“Then there is the case where a certain prophet has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. It’s just as if a man, neglecting his own field, were to imagine that another’s field should be weeded. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the second prophet who is worthy of criticism in the
world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”
“Then there is the case where a certain prophet has attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare.
This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the third prophet who is worthy of criticism in the world, and when anyone criticizes this sort of prophet, the criticism is true, factual, righteous, & unblameworthy.”
When this was said, the brahmin Lohicca said to the Blessed One, “But is there, Master Gautama, any teacher who is not worthy of criticism in the world?”
“There is, Lohicca, a teacher who is not worthy of criticism in the world.”
“But which teacher, Master Gautama, is not worthy of criticism in the world?”
“There is the case, Lohicca, where a Buddha appears in the world, worthy & rightly self-awakened. He teaches the Dharma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.”
“A householder or householder’s son, hearing the Dharma, gains conviction in the Tathagata (Buddha) and reflects: ‘Household life is confining, a dusty path. The life gone forth is like the open space. It is not easy living at home to practice the holy life total y perfect, total y pure, like a polished shel . What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?’”
“So after some time he abandons his mass of wealth, large or smal ; leaves his circle of relatives, large or smal ; shaves off his hair & beard, puts on the ochre robes, and goes forth from the household life into homelessness – ascetic life.”
“When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness & alertness, and is content.”
The Lesser Section on Virtue:
“And how is an ascetic consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwel s with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of al living beings. This is part of his virtue.”
“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is
given, lives not by stealth but by means of a self that has become pure.
This, too, is part of his virtue.”
“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the vil ager’s way. This, too, is part of his virtue.”
“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
This, too, is part of his virtue.”
“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tel there to break those people apart from these people here. What he has heard there he does not tel here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.”
“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.”
“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dharma, and the Vinaya (Discipline). He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.”
“He abstains from damaging seed and plant life.”
“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.”
“He abstains from dancing, singing, instrumental music, and from watching shows.”
“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.”
“He abstains from high and luxurious beds and seats.”
“He abstains from accepting gold and money.”
“He abstains from accepting uncooked grain. . raw meat. . women and girls. . male and female slaves. . goats and sheep. . fowl and pigs. .
elephants, cattle, steeds, and mares. . fields and property.”
“He abstains from running messages. . from buying and sel ing. . from dealing with false scales, false metals, and false measures. . from bribery, deception, and fraud.”
“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.”
“This, too, is part of his virtue.”
The Intermediate Section on Virtue:
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to damaging seed and plant life such as these —
plants propagated from roots, stems, joints, buddings, and seeds — he abstains from damaging seed and plant life such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to consuming stored-up goods such as these —
stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat —
he abstains from consuming stored-up goods such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, bal ad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bul fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, rol cal s, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to heedless and idle games such as these — eight-row chess, ten-row chess, chess in the air, hopscotch, spil ikins, dice, stick games, hand-pictures, bal -games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmil s, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities — he abstains from heedless and idle games such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to high and luxurious furnishings such as these —
over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet — he abstains from using high and luxurious furnishings such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to scents, cosmetics, and means of beautification such as these — rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face- powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes — he abstains from using scents, cosmetics, and means of beautification such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; vil ages, towns, cities, the countryside; women and heroes; the gossip of the street and the wel ; tales of the dead; tales of diversity (philosophical discussions of the past and future), the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to debates such as these — ‘You understand this doctrine and discipline? I’m the one who understands this doctrine and discipline. How could you understand this doctrine and discipline?
You’re practicing wrongly. I’m practicing rightly. I’m being consistent.
You’re not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted.
Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine; extricate yourself if you can!’ — he abstains from debates such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, are addicted to running messages and errands for people such as these — kings, ministers of state, noble warriors, brahmins, householders, or youths (who say), ‘Go here, go there, take this there, fetch that here’ — he abstains from running messages and errands for people such as these. This, too, is part of his virtue.”
“Whereas some brahmins and contemplatives, living off food given in faith, engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading (improper ways of trying to gain material support from donors) such as these. This, too, is part of his virtue.”
The Great Section on Virtue:
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: reading marks on the limbs (e.g., palmistry); reading omens and signs; interpreting celestial events (fal ing stars, comets); interpreting dreams; reading features of the body (e.g., phrenology); reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; making predictions for state officials; laying demons in a cemetery; placing spel s on spirits; earth-skil s (divining water and gems etc); snake-skil s, poison-skil s, scorpion- skil s, rat-skil s, bird-skil s, crow-skil s; predicting life spans; giving protective charms; casting horoscopes — he abstains from wrong livelihood, from “animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: determining lucky and unlucky gems, staffs, garments, swords,
arrows, bows, and other weapons; women, men, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bul s, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — he abstains from wrong livelihood, from “animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as [forecasting]: the rulers wil march forth; the rulers wil not march forth; our rulers wil attack, and their rulers wil retreat; their rulers wil attack, and our rulers wil retreat; there wil be triumph for our rulers and defeat for their rulers; there wil be triumph for their rulers and defeat for our rulers; thus there wil be triumph this one, defeat for that one — he abstains from wrong livelihood, from “animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there wil be a lunar eclipse; there wil be a solar eclipse; there wil be an occultation of [a conjunction of the moon or a planet with] an asterism; the sun and moon wil be favorable; the sun and moon wil be unfavorable; the asterisms wil be favorable; the asterisms wil be unfavorable; there wil be a meteor shower; there wil be a flickering light on the horizon; there wil be an earthquake; there wil be thunder coming from dry clouds; there wil be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such wil be the result of the lunar eclipse . . the rising, setting, darkening, brightening of the sun, moon, and asterisms — he abstains from wrong livelihood, from “animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as (forecasting): there wil be abundant rain; there wil be a drought;
there wil be plenty; there wil be famine; there wil be rest and security; there wil be danger; there wil be disease; there wil be freedom from disease; or they earn their living by accounting, counting, calculation, composing poetry, or teaching hedonistic arts and doctrines (lokāyata) — he abstains from wrong livelihood, from
“animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: calculating auspicious dates for marriages — both those in which the bride is brought home and those in which she is sent out; calculating auspicious dates for betrothals and divorces; for col ecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spel s to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a spirit in a mirror, in a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahmā, bringing forth flames from the mouth, invoking the goddess of luck — he abstains from wrong livelihood, from “animal” arts such as these.”
“Whereas some contemplatives & brahmins, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts as: promising gifts to deities in return for favors; fulfil ing such promises; demonology; reciting spel s in earth houses [see earth skil s, above]; inducing virility and impotence; preparing sites for construction; consecrating sites for construction; giving ceremonial mouthwashes and ceremonial baths; offering sacrificial fires; administering emetics, purges, purges from above, purges from below, head-purges; ear-oil, eye-drops, treatments through the nose, ointments, and counter- ointments; practicing eye-surgery [or:
extractive surgery], general surgery, pediatrics; administering root-medicines and binding medicinal herbs — he abstains from wrong livelihood, from “animal” arts such as these. This, too, is part of his virtue.”
“A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how an ascetic is consummate in virtue.”
Sense Restraint:
“And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which
— if he were to dwel without restraint over the faculty of the eye —
evil, unskil ful qualities such as greed or distress might assail him. On hearing a sound with the ear. . On smel ing an odor with the nose. . On tasting a flavor with the tongue. . On touching a tactile sensation with the body. . On cognizing an idea with the intel ect, he does not grasp at any theme or details by which — if he were to dwel without restraint over the faculty of the intel ect — evil, unskil ful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.”
Mindfulness & Alertness:
“And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away. . when bending and extending his limbs. .
when carrying his outer cloak, his upper robe, and his bowl. . when eating, drinking, chewing, and tasting. . when urinating and defecating. . when walking, standing, sitting, fal ing asleep, waking up, talking, and remaining silent, he acts with alertness. This is how a monk is possessed of mindfulness and alertness.”
Contentedness:
“And how is an ascetic content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger.
Wherever he goes, he takes only his barest necessities along. This is how an ascetic is content.”
Abandoning the Hindrances:
“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, and this noble contentment, he seeks out a secluded dwel ing: a wilderness, the shade of a tree, a mountain, a glen, a hil side cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.”
“Abandoning covetousness with regard to the world, he dwel s with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning il wil & anger, he dwel s with an awareness devoid of il wil , sympathetic with the welfare of al living beings. He cleanses his mind of il wil & anger. Abandoning sloth & drowsiness, he dwel s with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwel s undisturbed, his mind inwardly stil ed. He cleanses his mind of restlessness &
anxiety. Abandoning uncertainty, he dwel s having crossed over uncertainty, with no perplexity with regard to skil ful mental qualities.
He cleanses his mind of uncertainty.”
“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, ‘Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.’ Because of that he would experience joy & happiness.”
“Now suppose that a man fal s sick — in pain & seriously il . He does not enjoy his meals, and there is no strength in his body. As time passes, he eventual y recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him,
‘Before, I was sick. . Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.’ Because of that he would experience joy & happiness.”
“Now suppose that a man is bound in prison. As time passes, he eventual y is released from that bondage, safe & sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe & sound, with no loss of my property.’ Because of that he would experience joy & happiness.”
“Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventual y is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him,
‘Before, I was a slave. . Now I am released from that slavery, subject to
myself, not subject to others, freed, able to go where I like.’ Because of that he would experience joy & happiness.”
“Now suppose that a man, carrying money & goods, is traveling by a road through desolate country. As time passes, he eventual y emerges from that desolate country, safe & sound, with no loss of property. The thought would occur to him, ‘Before, carrying money & goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe & sound, with no loss of my property.’
Because of that he would experience joy & happiness.”
“In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.”
The Four Jhanas (4 form trances):
“Quite withdrawn from sensuality, withdrawn from unskil ful mental qualities, he enters and remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.
He permeates & pervades, suffuses & fil s this very body with the rapture & pleasure born from withdrawal. Just as if a skil ed bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his bal of bath powder — saturated, moisture-laden, permeated within & without — would nevertheless not drip; even so, the monk permeates. . this very body with the rapture & pleasure born of
withdrawal. There is nothing of his entire body unpervaded by rapture
& pleasure born from withdrawal. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
“Furthermore, with the stil ing of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. He permeates & pervades, suffuses & fil s this very body with the rapture & pleasure born of composure. Just like a lake with spring-water wel ing up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time & again, so that the cool fount of water wel ing up from within the lake would permeate & pervade, suffuse & fil it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates. . this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure.
When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
“And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’ He permeates & pervades, suffuses & fil s this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing
up out of the water, so that they are permeated & pervaded, suffused
& fil ed with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates. . this very body with the pleasure divested of rapture.
There is nothing of his entire body unpervaded with pleasure divested of rapture. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
“And furthermore, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Insight Knowledge (intel igence of origination and deterioration):
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs and inclines it to knowledge & vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice
& porridge, subject to inconstancy, rubbing, pressing, dissolution, &
dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, wel polished, clear, limpid, consummate in al its aspects, and going through the middle of it was a blue, yel ow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, wel polished, clear, limpid, consummate in al its aspects. And this, going through the middle of it, is a blue, yel ow, red, white, or brown thread.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge & vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. And this consciousness of mine is supported here and bound up here.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
The Mind-made Body:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to creating a mind-made body.
From this body he creates another body, endowed with form, made of the mind, complete in al its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as
if a man were to draw a sword from its scabbard. The thought would occur to him: ‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pul a snake out from its slough.
The thought would occur to him: ‘This is the snake, this is the slough.
The snake is one thing, the slough another, but the snake has been pul ed out from the slough.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, the monk directs & inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in al its parts, not inferior in its faculties. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Supernatural Powers:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through wal s, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds.
Just as a skil ed potter or his assistant could craft from wel -prepared clay whatever kind of pottery vessel he likes, or as a skil ed ivory-
carver or his assistant could craft from wel -prepared ivory any kind of ivory-work he likes, or as a skil ed goldsmith or his assistant could craft from wel -prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to the modes of supranormal powers. . He exercises influence with his body even as far as the Brahma worlds. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Clairaudience:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.
Just as if a man traveling along a highway were to hear the sounds of kettledrums, smal drums, conchs, cymbals, & tom-toms. He would know, ‘That is the sound of kettledrums, that is the sound of smal drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this
sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Mind Reading:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion.
He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excel ed mind [one that is not at the most excel ent level] as an excel ed mind, and an unexcel ed mind as an unexcel ed mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with
passion as a mind with passion, and a mind without passion as a mind without passion. . a released mind as a released mind, and an unreleased mind as an unreleased mind. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
Recol ection of Past Lives:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the recol ection of past lives (lit: previous homes). He recol ects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion,
[recol ecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recol ects his manifold past lives in their modes & details. Just as if a man were to go from his home vil age to another vil age, and then from that vil age to yet another vil age, and then from that vil age back to his home vil age. The thought would occur to him, ‘I went from my home vil age to that vil age over there.
There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that vil age I went to that vil age over there, and there I stood in such a way, sat in such a way,
talked in such a way, and remained silent in such a way. From that vil age I came back home.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the recol ection of past lives. He recol ects his manifold past lives. . in their modes & details. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
The Passing Away & Re-appearance of Beings:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the passing away & re-appearance of beings. He sees — by means of the divine eye, purified & surpassing the human — beings passing away & reappearing, and he discerns how they are inferior & superior, beautiful
& ugly, fortunate & unfortunate in accordance with their karma:
‘These beings — who were endowed with bad conduct of body, speech,
& mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hel . But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly,
fortunate & unfortunate in accordance with their karma. Just as if there were a tal building in the central square (of a town), and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’ In the same way — with his mind thus concentrated, purified,
& bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the passing away & re- appearance of beings. He sees —
by means of the divine eye, purified & surpassing the human — beings passing away & re- appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their karma. . When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
The Ending of Mental Fermentations:
“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability, the monk directs & inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress. . This is the origination of stress. . This is the cessation of stress. . This is the way leading to the cessation of stress. .
These are mental fermentations. . This is the origination of fermentations. . This is the cessation of fermentations. . This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is
ended, the holy life fulfil ed, the task done. There is nothing further for this world.’ Just as if there were a pool of water in a mountain glen —
clear, limpid, & unsul ied — where a man with good eyesight standing on the bank could see shel s, gravel, & pebbles, and also shoals of fish swimming about & resting, and it would occur to him, ‘This pool of water is clear, limpid, & unsul ied. Here are these shel s, gravel, & pebbles, and also these shoals of fish swimming about & resting.’ In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, mal eable, steady, & attained to imperturbability — the monk directs & inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress. . This is the origination of stress. . This is the cessation of stress. . This is the way leading to the cessation of stress. .
These are mental fermentations. . This is the origination of fermentations. . This is the cessation of fermentations. . This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfil ed, the task done. There is nothing further for this world.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.”
When this was said, the brahmin Lohicca said to the Blessed One:
“Master Gautama, it’s as if a man, having seized by the hair another man who was fal ing into the pit of hel , were to pul him up & set him on firm ground. In the same way, Master Gautama has pul ed me up as I was fal ing into the pit of hel and has set me on firm ground.
Magnificent, Master Gautama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gautama —
through many lines of reasoning — made the Dhamma clear. I go to Master Gautama for refuge, to the Dharma, & to the community of monks. May Master Gautama remember me as a lay fol ower who has gone to him for refuge, from this day forward, for life.” [End of this sutta]
Parts from 3 suttas:
Here are 3 important parts from 3 different suttas.
(1) From Suneththa sutta: Monks, wil let you know a thing that happened in the past. A long time ago, there was a prophet named Suneththa who was a religious leader, having trances who was dispassionate towards sense organs pleasuring objects. The rishi Suneththa had many hundred thousands of disciples. That rishi Suneththa preached Dharma to his disciples to be born in the worlds of Brahmas. Monks, if someone thought il about this prophet Suneththa who taught the path to worlds of Brahmas after death; after their death, such persons who thought il about him were born in hel worlds. Monks, if someone thought pleasant thoughts about this teacher Suneththa who taught the path to worlds of Brahmas; after their death, such persons who thought pleasant thoughts about him were born in divine god worlds.
(2) From Upanisa Sutta: Monks, I tel you that there is a reason for the distinctive intel igence of realizing nature. I do not tel it is without a
reason. Monks, What is the reason for the distinctive intel igence of realizing nature? It is the concentration.
Monks, I tel you that there is a reason for the concentration also. I do not tel it is without a reason. Monks, What is the reason for the concentration? It is the pleasure.
Monks, I tel you that there is a reason for the pleasure also. I do not tel it is without a reason. Monks, What is the reason for the pleasure?
It is the mental and bodily easiness.
Monks, I tel you that there is a reason for the mental and bodily easiness also. I don’t tel it is without a reason. Monks, What is the reason for the mental and bodily easiness? It is the joy.
Monks, I tel you that there is a reason for the joy also. I don’t tel it is without a reason. Monks, What is the reason for the joy? It is the coming into happiness.
Monks, I tel you that there is a reason for the coming into happiness also. I don’t tel it is without a reason. Monks, What is the reason for the coming into happiness? It is the faith. (Faith in Dharma) (3) From the second Dasa Bala sutta: Monks, one wil not come to the supreme arhantship by a low level in faculties like faith. By only a high level in faculties like faith; one wil reach the supreme arhantship.
Monks this celibate life is like a pleasant clear water. You found the prophet. Monks, therefore to come to the natures that you have not come yet, to realize the natures that you have not realized yet; start the trying. “Like this our asceticism wil not be empty. Our asceticism wil be fruitful. There wil be progress. If we use robes, foods, residences, medicines of someone, their those givings wil yield them
great results” Monks, you should discipline yourselves like this. Monks, the one who wish good for himself should not be late. The one who wish good for others also should not be late. The one who wish good for both himself and others also should not be late. (on the path of supreme enlightenment)
Brahmajāla Sutta:
Brahmajāla Sutta – The Al -embracing Net of Views. (about al religions, philosophies and views in the universe) 1# TALK ON WANDERERS (PARIBBĀJAKAKATHĀ)
1) Thus have I heard. On one occasion the Exalted One the supreme Buddha was travel ing along the highway between Rājagaha and Nālandā together with a great company of bhikkhus, with about five hundred bhikkhus. At the same time the wanderer Suppiya was also travel ing along the highway between Rājagaha and Nālandā together with his pupil, the youth Brahmadatta. Along the way, the wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha. But his pupil, the youth Brahmadatta, spoke in many ways in praise of the Lord Buddha, the Dharma, and the Sangha (monks). Thus these two, teacher and pupil, fol owed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.
2) Then the Exalted One together with the company of bhikkhus entered the royal resthouse in the Ambalaṭṭhika garden in order to pass the night. The wanderer Suppiya together with his pupil, the youth Brahmadatta, also entered the royal resthouse in the Ambalaṭṭhika garden in order to pass the night. There, too, the
wanderer Suppiya spoke in many ways in dispraise of the Lord Buddha, the Dharma, and the Sangha, while his pupil Brahmadatta spoke in many ways in their praise. Thus these two, teacher and pupil, dwelt together making assertions in direct contradiction to each other.
3) When dawn broke a number of bhikkhus, after rising, assembled in the pavilion. As they sat together, the fol owing conversation sprang up among them: “It is wonderful and marvel ous, friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise.
These two, teacher and pupil, fol owed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.”
4) Then the Exalted One – the Lord Budda, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and addressed the bhikkhus: “What kind of discussion were you holding just now, bhikkhus? What was the subject of your conversation?”
The bhikkhus replied: “When dawn had broken, Lord, after rising we assembled in the pavilion. As we sat here, the fol owing conversation sprang up among us: ‘It is wonderful and marvel ous friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dharma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise.
These two, teacher and pupil, fol owed closely behind the Exalted One
and the company of bhikkhus, making assertions in direct contradiction to each other.’ This, Lord, was the conversation we were having when the Exalted One arrived.”
5) “If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to resentment, displeasure, or animosity against them in your heart. For if you were to become angry or upset in such a situation, you would only be creating an obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us, would you be able to recognize whether their statements are rightly or wrongly spoken?”
“Certainly not, Lord.”
“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should unravel what is false and point it out as false, saying: ‘For such and such a reason this is false, this is untrue, there is no such thing in us, this is not found among us.’”
6) “And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge what is fact as fact, saying: ‘For such and such a reason this is a fact, this is true, there is such a thing in us, this is found among us.’”
2# THE ANALYSIS OF VIRTUE:
1> The Short Section on Virtue (Cūḷasīla):
7) “It is, bhikkhus, only to trifling and insignificant matters, to the minor details of mere moral virtue, that a worldling would refer when speaking in praise of the Tathāgata. And what are those trifling and insignificant matters, those minor details of mere moral virtue, to which he would refer?”
“’Having abandoned the destruction of life, the recluse Gautama abstains from the destruction of life. He has laid aside the rod and the sword, and dwel s conscientious, ful of kindness, compassionate for the welfare of al living beings.’ It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.”
“Or he might say: ‘Having abandoned taking what is not given, the recluse Gautama abstains from taking what is not given. Accepting and expecting only what is given, he dwel s in honesty and rectitude of heart.’”
“Or he might say: ‘Having abandoned unchaste living, the recluse Gautama lives the life of chastity. He dwel s remote (from women), and abstains from the vulgar practice of sexual intercourse.’”
“Or he might say: ‘Having abandoned false speech, the recluse Gautama abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world.’”
“Or he might say: ‘Having abandoned slander, the recluse Gautama abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord.’”
“Or he might say: ‘Having abandoned harsh speech, the recluse Gautama abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, urbane, amiable, and agreeable to many people.’”
“Or he might say: ‘Having abandoned idle chatter, the recluse Gautama abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks on the good, on the Dharma and the Discipline. His words are worth treasuring: they are timely, backed by reason, definite and connected with the good.’”
“Or he might say: ‘The recluse Gautama abstains from damaging seed and plant life. He eats only in one part of the day, refraining from food at night and from eating at improper times. He abstains from dancing, singing, instrumental music, and witnessing unsuitable shows. He abstains from wearing garlands, embel ishing himself with scents, and beautifying himself with unguents. He abstains from accepting gold and silver. He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares. He abstains from accepting fields and lands. He abstains from running messages and errands. He abstains from buying and sel ing, and from dealing with false weights, false metals, and false measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.’”
“It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.”
2> The Intermediate Section on Virtue (Maj himasīla): 11) “Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, continuously cause damage
to seed and plant life — to plants propagated from roots, stems, joints, buddings, and seeds — the recluse Gautama abstains from damaging seed and plant life.’”
“Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored up goods such as stored up food, drinks, garments, vehicles, bedding, scents, and comestibles — the recluse Gautama abstains from the use of stored up goods’”
“Or he might say: ‘Whereas some honorable recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as: shows featuring dancing, singing, or instrumental music; theatrical performances; narrations of legends; music played by hand-clapping, cymbals, and drums; picture houses; acrobatic performances; combats of elephants, horses, buffaloes, bul s, goats, rams, cocks and quails; stick-fights, boxing and wrestling, sham-fights, rol -cal s, battle-arrays, and regimental reviews — the recluse Gautama abstains from attending such unsuitable shows.’”
“Or he might say: “Whereas some honorable recluses and brahmins, while living on food offered by the faithful, indulge in the fol owing games that are a basis for negligence: aṭṭhapada (a game played on an eight-row chess-board); dasapada (a game played on a ten-row chess-board); ākāsa (a game of the same type played by imagining a board in the air); parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the al owable spaces avoiding the lines); santika (“spel icans,” assembling the pieces in a pile, removing and returning them without disturbing the pile); khalika (dice games); ghaṭika (hitting a short stick with a long stick); salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wal , and requiring the participants to show the figure of an elephant,
a horse etc.); akkha (bal games); paṅgacīra (blowing through toy pipes made of leaves); vaṅkaka (ploughing with miniature ploughs); mokkhacika (turning somersaults); ciṅgulika (playing with paper windmil s); pattāḷaka (playing with toy measures); rathaka (playing with toy chariots); dhanuka (playing with toy bows); akkharika (guessing at letters written in the air or on one’s back); manesika (guessing others’ thoughts); yathāvaj a (games involving mimicry of deformities) — the recluse Gautama abstains from such games and recreations.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as: spacious couches; thrones with animal figures carved on the supports; long-haired coverlets; multi-colored patchwork coverlets; white wool en coverlets; wool en coverlets embroidered with flowers; quilts stuffed with cotton; wool en coverlets embroidered with animal figures; wool en coverlets with hair on both sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hal carpets; elephant, horse or chariot rugs; rugs of antelope-skins; choice spreads made of kadali-deer hides; spreads with red awnings overhead; couches with red cushions for the head and feet — the recluse Gautama abstains from the use of such high and luxurious beds and seats.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, enjoy the use of such devices for embel ishing and beautifying themselves as the fol owing: rubbing scented powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, mirrors, ointments, garlands, scents, unguents, face-powders, make-up, bracelets, head-bands, decorated walking sticks, ornamented medicine-tubes, rapiers, sunshades, embroidered sandals, turbans, diadems, yaktail whisks, and
long-fringed white robes — the recluse Gautama abstains from the use of such devices for embel ishment and beautification.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as: talk about kings, thieves, and ministers of state; talk about armies, dangers and wars; talk about food, drink, garments, and lodgings; talk about garlands and scents; talk about relatives, vehicles, vil ages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the wel ; talk about those departed in days gone by; rambling chit-chat; speculations about the world and about the sea; talk about gain and loss — the recluse Gautama abstains from such frivolous chatter.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another): “You don’t understand this doctrine and discipline. I am the one who understands this doctrine and discipline.”
— “How can you understand this doctrine and discipline?” — “You’re practising the wrong way. I’m practising the right way.” — “I’m being consistent. You’re inconsistent.” — “What should have been said first you said last, what should have been said last you said first.” — “What you took so long to think out has been confuted.” — “Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can” — the recluse Gautama abstains from such wrangling argumentation.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas (royal members), brahmins, householders, or youths, (who command them): “Go here,
go there, take this, bring that from there” — the recluse Gautama abstains from running such messages and errands.’”
“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain — the recluse Gotama abstains from such kinds of scheming and talking.’”
“It is in this way, bhikkhus, that a worldling would speak when speaking in praise of the Tathāgata.”
3> The Long Section on Virtue (Mahāsīla): 21) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet etc; divining by means of omens and signs; making auguries on the basis of thunderbolts and celestial portents; interpreting ominous dreams; tel ing fortunes from marks on the body; making auguries from the marks on cloth gnawed by mice; offering fire oblations; offering oblations from a ladle; offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods; offering oblations from the mouth; offering blood-sacrifices to the gods; making predictions based on the fingertips; determining whether the site for a proposed house or garden is propitious or not; making predictions for officers of state; the knowledge of charms to lay demons in a cemetery; the knowledge of charms to cure one possessed by ghosts; the knowledge of charms to be pronounced by one living in an earthen house; the snake craft (for curing snake bites and charming snakes); the poison craft (for neutralizing or making poison); the scorpion craft and rat craft (for curing scorpion stings and rat bites, respectively); the bird craft and crow craft (for understanding the cries of birds and
crows); foretel ing the number of years that a man has to live; the knowledge of charms to give protection from arrows; reciting charms to understand the language of animals — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
22) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting the significance of the color, shape, and other features of the fol owing items to determine whether they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes, bul s, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’”
23) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as making predictions to the effect that: The king wil march forth; the king wil not march forth; our king wil attack and the enemy king wil retreat; the enemy king wil attack and our king wil retreat; our king wil triumph and the enemy king wil be defeated; the enemy king wil triumph and our king wil be defeated; thus there wil be victory for one and defeat for the other —
the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
24) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there wil be
an eclipse of the moon, an eclipse of the sun, an eclipse of a constel ation; the sun and the moon wil go on their proper courses; there wil be an aberration of the sun and moon; the constel ations wil go on their proper courses; there wil be an aberration of a constel ation; there wil be a fal of meteors; there wil be a skyblaze; there wil be an earthquake; there wil be an earth-roar; there wil be a rising and setting, a darkening and brightening, of the moon, sun, and constel ations; such wil be the result of the moon’s eclipse, such the result of the sun’s eclipse, (and so on down to) such wil be the result of the rising and setting, darkening and brightening of the moon, sun, and constel ations — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
25) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there wil be abundant rain; there wil be a drought; there wil be a good harvest; there wil be a famine; there wil be security; there wil be danger; there wil be sickness; there wil be health; or they earn their living by accounting, computation, calculation, the composing of poetry, and speculations about the world — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
26) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: arranging auspicious dates for marriages, both those in which the bride is brought in (from another family) and those in which she is sent out (to another family); arranging auspicious dates for betrothals and divorces; arranging auspicious dates for the accumulation or expenditure of money; reciting charms to make people lucky or unlucky; rejuvenating the fetuses of abortive women; reciting spel s to bind a man’s tongue, to
paralyze his jaws, to make him lose control over his hands, to make him lose control over his jaw, or to bring on deafness; obtaining oracular answers to questions by means of a mirror, a girl, or a god; worshipping the sun; worshipping Mahābrahmā; bringing forth flames from the mouth; invoking the goddess of luck — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
27) “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: promising gifts to deities in return for favors; fulfil ing such promises; demonology; reciting spel s after entering an earthen house; inducing virility and impotence; preparing and consecrating sites for a house; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires; administering emetics, purgatives, expectorants and phlegmagogues; administering medicine through the ear and through the nose; administering ointments and counter-ointments; practising fine surgery on the eyes and ears; practising general surgery on the body; practising as a children’s doctor; the application of medicinal roots; the binding on of medicinal herbs — the recluse Gautama abstains from such wrong means of livelihood, from such debased arts.’”
“These, bhikkhus, are those trifling and insignificant matters, those minor details of mere moral virtue, that a worldling would refer to when speaking in praise of the Tathāgata.”
3# SPECULATIONS ABOUT THE PAST
(PUBBANTAKAPPIKA):
28) “There are, bhikkhus, other dharmas, deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having
realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak. And what are these dharmas?”
29) “There are, bhikkhus, some recluses (ascetics) and brahmins who are speculators about the past, who hold settled views about the past, and who on eighteen grounds assert various conceptual theorems referring to the past. And owing to what, with reference to what, do these honorable recluses and brahmins frame their speculations?”
1> Eternalism (Sassatavāda): Views 1–4:
30) “There are, bhikkhus, some recluses and brahmins who are eternalists, and who on four grounds proclaim the self and the world to be eternal. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
31) “In the first case, bhikkhus, some recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated, [purified, clarified, unblemished, devoid of corruptions], he recol ects his numerous past lives: that is, (he recol ects) one birth, two, three, four, or five births; ten, twenty, thirty, forty, or fifty births; a hundred, a thousand, or a hundred thousand births; many hundreds of births, many thousands of births, many hundreds of thousands of births. (He recal s ‘Then I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose here.’ Thus he recol ects his numerous past lives in their modes and their details.”
“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pil ar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason? Because I, by means of ardor, endeavor, application, diligence, and right reflection, attain to such a degree of mental concentration that with my mind thus concentrated, I recol ect my numerous past lives in their modes and their details. For this reason I know this: the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pil ar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself.’” “This, bhikkhus, is the first case.
32) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?”
“Herein, bhikkhus, a certain recluse or brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he recol ects his numerous past lives: that is, (he recol ects his past lives throughout) one aeon of world-contraction and expansion, throughout two, three, four, five, or ten aeons of world-contraction and expansion. (He recal s ‘Then I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose here.’ Thus he recol ects his numerous past lives in their modes and their details.”
“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pil ar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason?”
(The remainder is exactly the same as §31 except for the extent of time recol ected.)
“This, bhikkhus, is the second case.
33) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?
“Herein, bhikkhus, some recluse or brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he recol ects his numerous past lives: that is, (he recol ects his past lives throughout) ten aeons of world- contraction and expansion, throughout twenty, thirty, or forty aeons of world-contraction and expansion. . (As above). . Thus he recol ects his numerous past lives in their modes and their details.”
“He speaks thus: ‘The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pil ar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself. What is the reason?”
(As in §31 except for the extent of time.) “This, bhikkhus, is the third case.
34) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists, who proclaim the self and the world to be eternal?”
“Herein, bhikkhus, some recluse or brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, fol owing his own flight of thought —
thus: “The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pil ar. And though these beings roam and wander (through the round of existence), pass away and re-arise, yet the self and the world remain the same just like eternity itself.’”
“This, bhikkhus, is the fourth case.”
35) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are eternalists proclaim the self and the world to be eternal. Whatever recluses and brahmins there may be who proclaim the self and the world to be eternal, al of them do so on these four grounds or on a certain one of them. Outside of these there is none.”
36) “This, bhikkhus, the Tathāgata understands. And he understands:
‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as wel what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they real y are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”
37) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
2> Partial-Eternalism (Ekaccasassatavāda): Philosophies 5–8:
38) “There are, bhikkhus, some recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things, and who on four grounds proclaim the self and the world to be partly eternal and partly non-eternal. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
39) “There comes a time, bhikkhus, when after the lapse of a long period this world contracts (disintegrates). While the world is contracting, beings for the most part are reborn in the Ābhassara Brahma-world. There they dwel , mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.”
40) “But sooner or later, bhikkhus, after the lapse of a long period, there comes a time when this world begins to expand once again.
While the world is expanding, an empty palace of Brahmā appears.
Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit, passes away from the Ābhassara plane and re-arises in the empty palace of Brahmā. There he dwel s, mind made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And he continues thus for a long, long period of time.”
41) “Then, as a result of dwel ing there al alone for so long a time, there arises in him dissatisfaction and agitation, (and he yearns): ‘Oh, that other beings might come to this place!’ Just at that moment, due to the exhaustion of their life-span or the exhaustion of their merit, certain other beings pass away from the Ābhassara plane and re-arise in the palace of Brahmā, in companionship with him. There they dwel , mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.”
42) “Thereupon the being who re-arose there first thinks to himself: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of al that are and are to be. And these beings have been created by me. What is the reason? Because first I made the wish: “Oh, that other beings might come to this place!” And after I made this resolution, now these beings have come.’”
“And the beings who re-arose there after him also think: ‘This must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of al that are and are to be. And we have been created by him. What is the reason? Because we see that he was here first, and we appeared here after him.’”
43) “Herein, bhikkhus, the being who re-arose there first possesses longer life, greater beauty, and greater authority than the beings who re-arose there after him.”
44) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.
When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recol ects his immediately preceding life, but none previous to that. He speaks thus:
‘We were created by him, by Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of al that are and are to be. He is permanent, stable, eternal, not subject to change, and he wil remain the same just like eternity itself. But we, who have been created by him and have come to this world, are impermanent, unstable, short-lived, doomed to perish.’” “This, bhikkhus, is the first case.”
45) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”
“There are, bhikkhus, certain gods cal ed ‘corrupted by play.’”
“These gods spend an excessive time indulging in the delights of laughter and play. As a consequence they become forgetful about taking food and, when they become forgetful, they pass away from that plane.”
46) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and
right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recol ects his immediately preceding life, but none previous to that. He speaks thus: ‘Those honorable gods who are not corrupted by play do not spend an excessive time indulging in the delights of laughter and play. As a consequence they do not become forgetful, and because they do not become forgetful they do not pass away from that plane. Those gods in heavens are permanent, stable, eternal, not subject to change, and they wil remain the same just like eternity itself. But we were gods corrupted by play. We spent an excessive time indulging in the delights of laughter and play, and as a consequence we became forgetful about taking food. When we became forgetful we passed away from that plane. Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.’”
“This bhikkhus, is the second case.”
47) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”
“There are, bhikkhus, certain gods cal ed ‘corrupted by mind.’ These gods contemplate one another with excessive envy. As a consequence their minds becomes corrupted by anger towards one another. When their minds are corrupted by anger, their bodies (because these very fine divine bodies cannot tolerate high anger) and minds become exhausted and consequently, they pass away from that plane.”
48) “Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.
When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recol ects his immediately preceding life, but none previous to that. He speaks thus:
‘Those honorable gods who are not corrupted by mind do not contemplate each other with excessive envy. As a result, their minds do not become corrupted by anger towards one another, their bodies and minds do not become exhausted, and they do not pass away from that plane. Those gods are permanent, stable, not subject to change, and they wil remain the same just like eternity itself. But we were gods corrupted by mind. We contemplated each other with excessive envy and as a result our minds became corrupted by anger towards one another. When our minds were corrupted by anger, our bodies and minds became exhausted and consequently, we passed away from that plane. Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.’”
“This, bhikkhus, is the third case.”
49) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins eternalists in regard to some things and non-eternalists in regard to other things, proclaiming the self and the world to be partly eternal and partly non-eternal?”
“Herein, bhikkhus, recluse or a certain brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, fol owing his own flight of thought —
thus: ‘That which is cal ed “the eye,” “the ear,” “the nose,” “the tongue,” and “the body” — that self is impermanent, unstable, non-eternal, subject to change. But that which is cal ed “mind” (citta) or
“mentality” (mano) or “consciousness” (viññāṇa) — that self is
permanent, stable, eternal, not subject to change, and it wil remain the same just like eternity itself.’”
“This, bhikkhus, is the fourth case.”
50) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are partial-eternalists proclaim the self and the world to be partly eternal and partly non-eternal. Whatever recluses and brahmins there may be who proclaim the self and the world to be partly eternal and partly non-eternal, al of them do so on these four grounds or on a certain one of them. Outside of these there is none.”
51) “This, bhikkhus, the Tathāgata understands. And he understands:
‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as wel what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they real y are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”
52) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
3> Doctrines of the Finitude and Infinity of the World (Antānantavāda): Philosophies 9–12:
53) “There are, bhikkhus, some recluses and brahmins who are extensionists, and who on four grounds proclaim the world to be finite or infinite. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
54) “In the first case, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as finite. He speaks thus: ‘The world is finite and bounded. What is the reason? Because I attain to such concentration of mind that I abide perceiving the world as finite. For that reason I know this: the world is finite and bounded.’”
“This, bhikkhus, is the first case.”
55) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”
“Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as infinite. He speaks thus: ‘The world is infinite and boundless. Those recluses and brahmins who declare the world to be finite and bounded speak falsely. The world is infinite and boundless.
What is the reason? Because I attain to such concentration of mind that I abide perceiving the world as infinite. For this reason I know this: the world is infinite and boundless.’”
“This, bhikkhus, is the second case.”
56) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”
“Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application, diligence, and right reflection, attains to such a degree of mental concentration that with his mind thus concentrated he abides perceiving the world as finite in the upward and downward directions, but as infinite across. He speaks thus: ‘The world is both finite and infinite. Those recluses and brahmins who declare the world to be finite and bounded speak falsely; and those recluses and brahmins who declare the world to be infinite and boundless also speak falsely. The world is both finite and infinite. For what reason?
Because I attain to such concentration of mind that I abide perceiving the world as finite in the upward and downward directions, but as infinite across. For this reason I know this: the world is both finite and infinite.’”
“This, bhikkhus, is the third case.”
57) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins extensionists, proclaiming the world to be finite or infinite?”
“Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, fol owing his own flight of thought —
thus: ‘The world is neither finite nor infinite. Those recluses and brahmins who declare the world to be finite and bounded, those who declare it to be infinite and boundless, and those who declare it to be both finite and infinite — al these speak falsely. The world is neither finite nor infinite.’”
“This, bhikkhus, is the fourth case.”
58) “It is on these four grounds, bhikkhus, that those recluses and brahmins, who are extensionists proclaim the world to be finite or infinite. Whatever recluses or brahmins there may be who proclaim the world to be finite or infinite, al of them do so on these four grounds or on a certain one of them. Outside of these there is none.”
59–60. “This, bhikkhus, the Tathāgata understands. . (repeat §§ 51–52
in ful ). . and it is concerning these that those who would praise the Tathāgata in accordance with reality would speak.”
4> Doctrines of Endless Equivocation
(Amarāvikkhepavāda): Religions 13–16:
61) “There are, bhikkhus, some recluses and brahmins who are endless equivocators. When questioned about this or that point, on four grounds they resort to evasive statements and to endless equivocation.
And owing to what, with reference to what, do these honorable recluses and brahmins do so?”
62) “Herein, bhikkhus, a certain recluse or a brahmin does not understand as it real y is what is wholesome and what is unwholesome.
He thinks: ‘I do not understand as it real y is what is wholesome and what is unwholesome. If, without understanding, I were to declare something to be wholesome or unwholesome, my declaration might be false. If my declaration should be false, that would distress me, and that distress would be an obstacle for me.’ Therefore, out of fear and loathing of making a false statement, he does not declare anything to be wholesome or unwholesome. But when he is questioned about this or that point, he resorts to evasive statements and to endless equivocation: “I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’ “This, bhikkhus, is the first case.”
63) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”
“Herein, bhikkhus, a certain recluse or a brahmin does not understand as it real y is what is wholesome and what is unwholesome. He thinks:
‘I do not understand as it real y is what is wholesome and what is unwholesome. If, without understanding, I were to declare something to be wholesome or unwholesome, desire and lust or hatred and aversion might arise in me. Should desire and lust or hated and aversion arise in me, that would be clinging on my part. Such clinging would distress me, and that distress would be an obstacle for me.’
Therefore, out of fear and loathing of clinging, he does not declare anything to be wholesome or unwholesome. But when questioned about this or that point he resorts to evasive statements and to endless equivocation: ‘I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’ “This, bhikkhus, is the second case.”
64) “In the third case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”
“Herein, bhikkhus, a certain recluse or a brahmin does not understand as it real y is what is wholesome and what is unwholesome. He thinks:
‘I do not understand as it real y is what is wholesome and what is unwholesome. Now, there are recluses and brahmins who are wise, clever, experienced in controversy, who wander about demolishing the views of others with their wisdom. If, without understanding, I were to declare something to be wholesome or unwholesome, they might cross-examine me about my views, press me for reasons and refute my statements. If they should do so, I might not be able to reply. If I could
not reply, that would distress me, and that distress would be an obstacle for me.’ Therefore, out of fear and loathing of being cross-examined, he does not declare anything to be wholesome or unwholesome. But, when questioned about this or that point, he resorts to evasive statements and to endless equivocation: ‘I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that it is neither this nor that.’”
“This, bhikkhus, is the third case.”
65) “In the fourth case, owing to what, with reference to what, are some honorable recluses and brahmins endless equivocators, resorting to evasive statements and to endless equivocation?”
“Herein, bhikkhus, a certain recluse or a brahmin is dul and stupid.
Due to his dul ness and stupidity, when he is questioned about this or that point, he resorts to evasive statements and to endless equivocation: ‘If you ask me whether there is a world beyond — if I thought there is another world, I would declare that there is. But I do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say that is neither this nor that.’”
“Similarly, when asked any of the fol owing questions, he resorts to the same evasive statements and to endless equivocation:
[A]
1) Is there a world beyond?
2) Is there no world beyond?
3) Is it that there both is and is not a world beyond?
4) Is it that there neither is nor is not a world beyond?
[B]
1) Are there beings spontaneously reborn?
2) Are there no beings spontaneously reborn?
3) Is it that there both are and are not beings spontaneously reborn?
4) Is it that there neither are nor are not beings spontaneously reborn?
[C]
1) Is there fruit and result of good and bad action?
2) Is there no fruit and result of good and bad action?
3) Is it that there both is and is not fruit and result of good and bad action?
4) Is it that there neither is nor is not fruit and result of good and bad action?
[D]
1) Does the creature exist after death?
2) Does the creature not exist after death?
3) Does the creature both exist and not exist after death?
4) Does the creature neither exist nor not exist after death?
“This bhikkhus, is the fourth case.”
66) “It is on these four grounds, bhikkhus, that those recluses and brahmins who are endless equivocators resort to evasive statements
and to endless equivocation when questioned about this or that point.
Whatever recluses or brahmins there may be who resort to evasive statements and to endless equivocation, al of them do so on these four grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
5> Doctrines of Fortuitous Origination
(Adhiccasamuppannavāda): Religions 17–18:
67) “There are, bhikkhus, some recluses and brahmins, who are fortuitous originationists, and who on two grounds proclaim the self and the world to originate fortuitously. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
68) “There are, bhikkhus, certain gods cal ed ‘non-percipient beings.’
When perception arises in them, those gods pass away from that plane.
Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recol ects the arising of perception, but nothing previous to that. He speaks thus: ‘The self and the world originate fortuitously. What is the reason? Because previously I did not exist, but now I am. Not having been, I sprang into being.’”
“This, bhikkhus, is the first case.”
69) “In the second case, owing to what, with reference to what, are some honorable recluses and brahmins fortuitous originationists, proclaiming the self and the world to originate fortuitously?”
“Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his view — hammered out by reason, deduced from his investigations, fol owing his own flight of thought —
thus: ‘The self and the world originate fortuitously.’”
“This, bhikkhus, is the second case.”
70) “It is on these two grounds, bhikkhus, that those recluses and brahmins who are fortuitous originationists proclaim the self and the world to originate fortuitously. Whatever recluses or brahmins there may be who proclaim the self and the world to originate fortuitously, al of them do so on these two grounds or on a certain one of them.
Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
71) “It is on these eighteen grounds, bhikkhus, that those recluses and brahmins who are speculators about the past and hold settled views about the past assert various conceptual theorems referring to the past. Whatever recluses or brahmins are speculators about the past, hold settled views about the past, and assert various conceptual theorems referring to the past, al of them do so on these eighteen grounds or on a certain one of them. Outside of these there is none.”
72) “This, bhikkhus, the Tathāgata understands. And he understands:
‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such in the world beyond.’ He understands as wel what transcends this, yet even that understanding
he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they real y are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”
73) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
4# SPECULATIONS ABOUT THE FUTURE
(APARANTAKAPPIKA):
74) “There are, bhikkhus, some recluses and brahmins who are speculators about the future, who hold settled views about the future, and who on forty-four grounds assert various conceptual theorems referring to the future. And owing to what, with reference to what, do these honorable recluses and brahmins frame their speculations?”
1> Doctrines of Percipient Immortality (Saññīvāda): Views 19–34:
75) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of percipient immortality and who on sixteen grounds proclaim the self to survive percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?
76) “They proclaim: ‘The self is immutable after death, percipient, and:
[A]
1> material
2> immaterial
3> both material and immaterial
4> neither material nor immaterial
[B]
1> finite
2> infinite
3> both finite and infinite
4> neither finite nor infinite
[C]
1> of uniform perception
2> of diversified perception
3> of limited perception
4> of boundless perception
[D]
1> exclusively happy
2> exclusively miserable
3> both happy and miserable
4> neither happy nor miserable.’”
77) “It is on these sixteen grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of percipient immortality proclaim the self to survive percipient after death. Whatever recluses or brahmins maintain a doctrine of percipient immortality, al of them do so on these sixteen grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understand. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
2> Doctrines of Non-percipient Immortality (Asaññīvāda): Views 35–42:
78) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of non-percipient immortality, and who on eight grounds proclaim the self to survive non-percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
79) “They proclaim: ‘The self is immutable after death, non- percipient, and:
[A]
1> material
2> immaterial
3> both material and immaterial
4> neither material nor immaterial
[B]
1> finite
2> infinite
3> both finite and infinite
4> neither finite nor infinite.’”
80) “It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of non-percipient immortality proclaim the self to survive non-percipient after death. Whatever recluses or brahmins maintain a doctrine of non -percipient immortality, al of them do so on these eight grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
3> Doctrines of Neither Percipient Nor Non-Percipient Immortality (N’evasaññī-nāsaññīvāda): Views 43–50: 81) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality and who on eight grounds proclaim the self to survive neither percipient nor non-percipient after death. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
82) “They proclaim: ‘The self is immutable after death, neither percipient nor non-percipient, and:
[A]
1> material
2> immaterial
3> both material and immaterial
4> neither material nor immaterial
[B]
1> finite
2> infinite
3> both finite and infinite
4> neither finite nor infinite.’”
83) “It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality proclaim the self to survive neither percipient nor non-percipient after death. Whatever recluses or brahmins maintain a doctrine of neither percipient nor non-percipient immortality, al of them do so on these eight grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
4> Annihilationism (Ucchedavāda): Views 51–57: 84) “There are, bhikkhus, some recluses and brahmins who are annihilationists and who on seven grounds proclaim the annihilation, destruction, and extermination of an existent being. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
85) “Herein, bhikkhus, a certain recluse or a brahmin asserts the fol owing doctrine and view: ‘The self, good sir, has material form; it is composed of the four primary elements and originates from father and mother. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”
86) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self — divine, having material form, pertaining to the sense sphere, feeding on edible nutriment. That you neither know nor see, but I know it and see it.
Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”
87) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self — divine, having material form, mind-made, complete in al its limbs and organs, not destitute of any faculties. That you neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”
88) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of infinite space, (reached by) the complete surmounting of perceptions
of material form, by the disappearance of perceptions of resistance, by non-attention to perceptions of diversity, (by contemplating) “Space is infinite.” That you neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death, at this point the self is completely annihilated.’ In this way others proclaim the annihilation, destruction, and extermination of an existent being.”
89) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of infinite consciousness, (reached by) completely surmounting the base of infinite space (by contemplating): “Consciousness is infinite.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”
90) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely annihilated. For there is, good sir, another self belonging to the base of nothingness, (reached by) completely surmounting the base of infinite consciousness (by contemplating): “There is nothing.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”
91) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self is completely
annihilated. For there is, good sir, another self belonging to the base of neither perception nor non-perception, (reached by) completely surmounting the base of nothingness (by contemplating): “This is the peaceful, this is the sublime.” That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does not exist after death — at this point the self is completely annihilated.’ In this way some proclaim the annihilation, destruction, and extermination of an existent being.”
92) “It is on these seven grounds, bhikkhus, that those recluses and brahmins who are annihilationists proclaim the annihilation, destruction, and extermination of an existent being. Whatever recluses or brahmins proclaim the annihilation, destruction, and extermination of an existent being, al of them do so on these seven grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
5> Doctrines of Nirvana Here and Now
(Diṭṭhadhammanibbānavāda): Views 58–62:
93) “There are, bhikkhus, some recluses and brahmins who maintain a doctrine of Nibbāna here and now and who, on five grounds, proclaim Nibbāna here and now for an existent being. And owing to what, with reference to what, do these honorable recluses and brahmins proclaim their views?”
94) “Herein, bhikkhus, a certain recluse or a brahmin asserts the fol owing doctrine or view: ‘When this self, good sir, furnished and supplied with the five strands of sense pleasures, revels in them — at this point the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”
95) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because, good sir, sense pleasures are impermanent, suffering, subject to change, and through their change and transformation there arise sorrow, lamentation, pain, grief, and despair. But when the self, quite secluded from sense pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial and sustained thought and contains the rapture and happiness born of seclusion — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way others proclaim supreme Nibbāna here and now for an existent being.”
96) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because that jhāna contains initial and sustained thought; therefore it is declared to be gross. But when, with the subsiding of initial and sustained thought, the self enters and abides in the second jhāna, which is accompanied by internal confidence and unification of mind, is free from initial and sustained thought, and contains the rapture and happiness born of concentration — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way others proclaim supreme Nibbāna here and now for an existent being.”
97) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is declared to be gross because of the mental exhilaration connected with rapture that exists there. But when, with the fading away of rapture, one abides in equanimity, mindful and clearly comprehending, and stil experiencing happiness with the body, enters and abides in the third
jhāna, so that the ariyans announce: “He abides happily, in equanimity and mindfulness” — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”
98) “To him another says: ‘There is, good sir, such a self as you assert.
That I do not deny. But it is not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is declared to be gross because a mental concern, ‘Happiness,’ exists there. But when, with the abandoning of pleasure and pain, and with the disappearance of previous joy and grief, one enters and abides in the fourth jhāna, which is without pleasure and pain and contains purification of mindfulness through equanimity — at this point, good sir, the self attains supreme Nibbāna here and now.’ In this way some proclaim supreme Nibbāna here and now for an existent being.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
99) “It is on these five grounds, bhikkhus, that these recluses and brahmins who maintain a doctrine of Nibbāna here and now proclaim supreme Nibbāna here and now for an existent being. Whatever recluses or brahmins proclaim supreme Nibbāna here and now for an existent being, al of them do so on these five grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
100) “It is on these forty-four grounds, bhikkhus, that those recluses and brahmins who are speculators about the future and hold settled
views about the future assert various conceptual theorems referring to the future. Whatever recluses or brahmins, bhikkhus, are speculators about the future, hold settled views about the future, and assert various conceptual theorems referring to the future, al of them do so on these forty-four grounds or on a certain one of them. Outside of these there is none.”
“This, bhikkhus, the Tathāgata understands. . and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
101) “It is on these sixty-two grounds, bhikkhus, that those recluses and brahmins who are speculators about the past, speculators about the future, and speculators about the past and the future together, who hold settled views about the past and the future, assert various conceptual theorems referring to the past and the future.”
102) “Whatever recluses or brahmins, bhikkhus, are speculators about the past or speculators about the future or speculators about the past and the future together, hold settled views about the past and the future, and assert various conceptual theorems referring to the past and the future, al of them do so on these sixty-two grounds or on a certain one of them. Outside of these there is none.”
103) “This, bhikkhus, the Tathāgata understands. And he understands:
‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as wel what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they real y are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the
escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.”
104) “These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.”
5# THE ROUND OF CONDITIONS AND EMANCIPATION
FROM THE ROUND:
1> Agitation and Vacil ation (Paritassitavipphandita): 105) Therein, bhikkhus, when those recluses and brahmins who are eternalists proclaim on four grounds the self and the world to be eternal — that is only the feeling of those who do not know and do not see; that is only the agitation and vacil ation of those who are immersed in craving.”
106) “When those recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things proclaim on four grounds the self and the world to be partly eternal and partly non-eternal — that too is only the feeling of those who do not know and do not see; that is only the agitation and vacil ation of those who are immersed in craving.”
107) “When those recluses and brahmins who are extensionists proclaim on four grounds the world to be finite or infinite —"
108) “When those recluses and brahmins who are endless equivocators on four grounds resort to evasive statements and endless equivocation when questioned on this or that point —"
109) “When those recluses and brahmins who are fortuitous originationists proclaim on two grounds the self and the world to originate fortuitously —"
110) “When those recluses and brahmins who are speculators about the past and hold settled views about the past assert on eighteen grounds various conceptual theorems referring to the past —"
111) “When those recluses and brahmins who maintain a doctrine of percipient immortality proclaim on sixteen grounds the self to survive percipient after death —"
112) “When those recluses and brahmins who maintain a doctrine of non-percipient immortality proclaim on eight grounds the self to survive non-percipient after death —"
113) “When those recluses and brahmins who maintain a doctrine of neither percipient nor non-percipient immortality proclaim on eight grounds the self to survive neither percipient nor non-percipient after death —"
114) “When those recluses and brahmins who are annihilationists proclaim on seven grounds the annihilation, destruction, and extermination of an existent being —"
115) “When those recluses and brahmins who maintain a doctrine of Nibbāna here and now proclaim on five grounds supreme Nibbāna here and now for an existent being —"
116) “When those recluses and brahmins who are speculators about the future and hold settled views about the future assert on forty-four grounds various conceptual theorems referring to the future —"
117) “When those recluses and brahmins who are speculators about the past, speculators about the future, speculators about the past and
the future together, who hold settled views about the past and the future, assert on sixty-two grounds various conceptual theorems referring to the past and the future — that too is only the feeling of those who do not know and do not see; that is only the agitation and vacil ation of those who are immersed in craving.”
2> Conditioned by Contact (Phassapaccayavāra): 118) (131) “Therein, bhikkhus, when those recluses who are eternalists proclaim on four grounds the self and the world to be eternal — that is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”
119) (132) “When those recluses and brahmins who are eternalists in regard to some things and non-eternalists in regard to other things proclaim on four grounds the self and the world to be partly eternal and partly non-eternal — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”
120–129) (133–142) “When those recluses and brahmins who are extensionists proclaim their views; when those who are fortuitous originationists proclaim their views; when those who are speculators about the past and hold settled views about the past assert on eighteen grounds various conceptual theorems referring to the past; when those who maintain a doctrine of percipient immortality, non-percipient immortality, or neither percipient nor non-percipient immortality proclaim their views; when those who are annihilationists proclaim their views; when those who maintain a doctrine of Nibbāna here and now proclaim their views; when those who are speculators about the future and hold settled views about the future assert on forty- four grounds various conceptual theorems referring to the
future — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”
130) (143) “When those recluses and brahmins who are speculators about the past, speculators about the future, speculators about the past and the future together, who hold settled views about the past and the future, assert on sixty-two grounds various conceptual theorems referring to the past and the future — that too is conditioned by contact. That they can experience that feeling without contact — such a case is impossible.”
3> Exposition of the Round
(Diṭṭhigatikādhiṭṭhānavaṭṭakathā):
“Therein, bhikkhus, those recluses and brahmins who are eternalists and proclaim on four grounds the self and the world to be eternal; and those who are eternalists in regard to some things and non-eternalists in regard to others; and those who are extensionists; and those who are endless equivocators; and those who are fortuitous originationists; and those who are speculators about the past; and those who maintain a doctrine of percipient immortality; and those who maintain a doctrine of non-percipient immortality; and those who maintain a doctrine of neither percipient nor non-percipient immortality; and those who are annihilationists; and those who maintain a doctrine of Nibbāna here and now; and those who are speculators about the future; and those who are speculators about the past, speculators about the future, speculators about the past and the future together, hold settled views about the past and the future and assert on sixty-two grounds various conceptual theorems referring to the past and the future—al these recluses and brahmins experience these feelings only by repeated contacts through the six bases of contact. With feeling as condition, there arises in them craving; with craving as condition, clinging arises; with clinging as condition, existence; with existence as
condition, birth; and with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair arise.
4> The Ending of the Round (Vivaṭṭakathādi):
“When, bhikkhus, a bhikkhu understands as they real y are the origin and passing away of the six bases of contact, their satisfaction, unsatisfactoriness, and the escape from them, then he understands what transcends al these views.
“Whatever recluses or brahmins, bhikkhus, are speculators about the past, speculators about the future, speculators about the past and the future together, hold settled views about the past and the future and assert various conceptual theorems referring to the past and the future—al are trapped in this net with its sixty-two divisions.
Whenever they emerge, they emerge caught within this net, trapped and contained within this very net.
“Just as, bhikkhus, a skil ful fisherman or a fisherman’s apprentice, after spreading a fine-meshed net over a smal pool of water, might think: ‘Whatever sizeable creatures there are in this pool, al are trapped within this net, trapped and contained in this very net’—in the same way, al those recluses and brahmins are trapped in this net with its sixty-two divisions. Whenever they emerge, they emerge caught within this net, trapped and contained within this very net.
“The body of the Tathāgata, bhikkhus, stands with the leash that bound it to existence cut. As long as his body stands, gods and men shal see him. But with the breakup of the body and the exhaustion of the life-faculty, gods and men shal see him no more.
“Just as, bhikkhus, when the stalk of a bunch of mangoes has been cut, al the mangoes connected to the stalk fol ow along with it, in the same way, the body of the Tathāgata stands with the leash that bound
it to existence cut. As long as his body stands, gods and men shal see him. But with the breakup of the body and the exhaustion of the life-faculty, gods and men shal see him no more.”
When this was said, the Venerable Ānanda said to the Exalted One: “It is wonderful, venerable sir, it is marvelous! What is the title, venerable sir, of this exposition of the Dhamma?”
“Ānanda, you may remember this exposition of the Dhamma as the Net of the Good, as the Net of the Dhamma, as the Supreme Net, as the Net of Views. You may remember it also as the Incomparable Victory in Battle.”
Thus spoke the Exalted One. Elated in mind, the bhikkhus delighted in the word of the Exalted One. And while this exposition was being spoken, the ten-thousandfold world system shook!
[End of this sutta]
Maha-sihanada Sutta:
Maha-sihanada Sutta – The Great Discourse on the Lion’s Roar.
Thus have I heard. On one occasion the Gautama Buddha was living at Vesali in the grove outside the city to the west.
Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dharma and Discipline. He was making this statement before the Vesali assembly: “The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gautama teaches a Dharma (merely) hammered out by reasoning, fol owing his own line of inquiry as it occurs to him, and when he teaches the Dharma to anyone, it leads him when he practices it to the complete destruction of suffering.”
Then, when it was morning, the Venerable Sariputta wore, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying. (Sariputta was one of the two chief disciples)
(The Blessed One said) “Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Buddha, he actual y praises him; for it is a praise of the Buddha to say of him: ‘When he teaches the Dharma to anyone, it leads him when he practices it to the complete destruction of suffering.’”
“Sariputta, this misguided man Sunakkhatta wil never infer of me according to Dharma: ‘That Blessed One is accomplished, ful y enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’”
“And he wil never infer of me according to Dharma: ‘That Buddha enjoys the various kinds of super-normal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wal , through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-worlds.’”
“And he wil never infer of me according to Dharma: ‘With the divine ear, which is purified and surpasses the human, that Buddha hears both kinds of sounds, the heavenly and the human, those that are far as wel as near.’”
“And he wil never infer of me according to Dharma: ‘That Buddha encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.’”
Ten special Powers of the Buddha:
“Sariputta, the Buddha has these ten Buddha’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma. What are the ten?”
(1) “Here, the Buddha understands as it actual y is the possible as possible and the impossible as impossible. And that is a Buddha’s power that the Buddha has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma.”
(2) “Again, the Buddha understands as it actual y is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Buddha’s power. .”
(3) “Again, the Buddha understands as it actual y is the ways leading to al destinations. That too is a Buddha’s power. .”
(4) “Again, the Buddha understands as it actual y is the world with its many and different elements. That too is a Buddha’s power. .”
(5) “Again, the Buddha understands as it actual y is how beings have different inclinations. That too is a Buddha’s power. .”
(6) “Again, the Buddha understands as it actual y is the disposition of the faculties of other beings, other persons. That too is a Buddha’s power. .”
(7) “Again, the Buddha understands as it actual y is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Buddha’s power. .”
(8) “Again, the Buddha recol ects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world- expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars he recol ects his manifold past lives. That too is a Buddha’s power. .”
(9) “Again, with the divine eye, which is purified and surpasses the human, the Buddha sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: ‘These worthy beings who were il - conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hel ; but these worthy beings who were wel -conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Buddha’s power. .”
(10) “Again, by realizing it for himself with direct knowledge, the Buddha here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Buddha’s power that a Buddha has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma.”
“The Buddha has these ten Buddha’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma.”
“Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The
ascetic Gautama teaches a Dharma (merely) hammered out by reasoning, fol owing his own line of inquiry as it occurs to him’ —
unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he wil wind up in hel . Just as an ascetic possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it wil happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he wil wind up in hel .”
Four Kinds of Intrepidity:
“Sariputta, the Buddha has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma. What are the four?”
“Here, I see no ground on which any recluse or brahmin or god or Mara or Brahma or anyone at al in the world could, in accordance with the Dharma, accuse me thus: ‘While you claim ful enlightenment, you are not ful y enlightened in regard to certain things.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”
“I see no ground on which any recluse. . or anyone at al could accuse me thus: ‘While you claim to have destroyed the taints, these taints are undestroyed by you.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”
“I see no ground on which any recluse. . or anyone at al could accuse me thus: ‘Those things cal ed obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”
“I see no ground on which any recluse. . or anyone at al could accuse me thus: ‘When you teach the Dharma to someone, it does not lead him when he practices it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”
“The Buddha has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rol ing the Wheel of Brahma.”
“Sariputta, when I know and see thus, should anyone say of me. . he wil wind up in hel .”
The Eight Assemblies:
“Sariputta, there are these eight assemblies. What are the eight? An assembly of royals, an assembly of brahmins, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three god kings, an assembly of Mara’s retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Buddha approaches and enters these eight assemblies.”
“I recal having approached many hundred assemblies of royals. . many hundred assemblies of brahmins. . many hundred assemblies of householders. . many hundred assemblies of recluses. . many hundred assemblies of gods of the heaven of the Four Great Kings. . many hundred assemblies of gods of the heaven of the Thirty-three god kings. . many hundred assemblies of Mara’s retinue. . many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there.
And seeing no ground for that, I abide in safety, fearlessness and intrepidity.”
“Sariputta, when I know and see thus, should anyone say of me. . he wil wind up in hel .”
Four Kinds of Generation:
“Sariputta, there are these four kinds of generation (births). What are the four? Egg-born births, womb-born generation, moisture-born generation and spontaneous generation.”
“What is egg-born generation? There are these beings born by breaking out of the shel of an egg; this is cal ed egg-born generation.
What is womb-born generation? There are these beings born by breaking out from the caul; this is cal ed womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is cal ed moisture-born generation. What is spontaneous generation?
There are gods and denizens of hel and certain human beings (in rare cases) and some beings in the lower (inhumans) worlds; this is cal ed spontaneous generation. These are the four kinds of generation.”
“Sariputta, when I know and see thus, should anyone say of me. . he wil wind up in hel .”
The Five Destinations and Nibbana — In Brief:
“Sariputta, there are these five destinations. What are the five? Hel , the animal realm, the realm of ghosts, human beings and gods.”
(1) “I understand hel , and the path and way leading to hel . And I also understand how one who has entered this path wil , on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hel .”
(2) “I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this
path wil , on the dissolution of the body, after death, reappear in the animal realm.”
(3) “I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path wil , on the dissolution of the body, after death, reappear in the realm of ghosts.”
(4) “I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path wil , on the dissolution of the body, after death, reappear among human beings.”
(5) “I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path wil , on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.”
(6) “I understand Nirvana, and the path and way leading to Nirvana.
And I also understand how one who has entered this path wil , by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.”
The Five Destinations and Nibbana — In Detail: (1) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he wil reappear in a state of deprivation, in an unhappy destination, in perdition, in hel .’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hel , and is experiencing extremely painful,
racking, piercing feelings. Suppose there were a charcoal pit deeper than a man’s height ful of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: ‘This person so behaves, so conducts himself, has taken such a path, that he wil come to this same charcoal pit’; and then later on he sees that he has fal en into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind. . piercing feelings.”
(2) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he wil reappear in the animal realm.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man’s height ful of filth; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: ‘This person so behaves. . that he wil come to this same cesspit’; and then later on he sees that he has fal en into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind. . piercing feelings.”
(3) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he wil reappear in the realm of ghosts.’ And then later on. . I see that. . he has reappeared in the realm of ghosts and is experiencing much painful
feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves. . that he wil come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind. . much painful feeling.”
(4) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he wil reappear among human beings.’ And then later on. . I see that. . he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves. . that he wil come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind. . much pleasant feeling.”
(5) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he wil reappear in a happy destination, in the heavenly world.’ And then later on. . I see that. . he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a
deerskin coverlet, with a canopy as wel as crimson pil ows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: ‘This person so behaves. . that he wil come to this same mansion’; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind. . extremely pleasant feelings.”
(6) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now wil enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.’ And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings. Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: ‘This person so behaves. . that he wil come to this same pond’; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved al his distress, fatigue and fever and has come out again and is sitting or lying in the wood experiencing extremely pleasant feelings. So too, by encompassing mind with mind. .
extremely pleasant feelings. These are the five destinations.”
“Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gautama teaches a Dharma (merely) hammered out by reasoning, fol owing his own line of inquiry as it occurs to him’ —
unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he wil wind up in hel . Just as an ascetic possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it wil happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he wil wind up in hel .”
The Bodhisatta’s Austerities (Austerities before he become the Buddha):
“Sariputta, I recal having lived a holy life possessing four factors. I have practiced asceticism — the extreme of asceticism; I have practiced coarseness — the extreme of coarseness; I have practiced scrupulousness — the extreme of scrupulousness; I have practiced seclusion — the extreme of seclusion.”
“Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food special y made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two houses, to two
morsels;. . I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day. . on seven saucerfuls a day; I took food once a day, once every two days. . once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or mil et or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fal en fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls’ wings. I was one who pul ed out hair and beard, pursuing the practice of pul ing out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.”
“Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off.
It never occurred to me: ‘Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand’ — it never occurred to me thus. Such was my coarseness.”
“Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was ful of pity even for (the beings in) a drop of water thus: ‘Let me not hurt the tiny creatures in the crevices of the ground.’ Such was my scrupulousness.”