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Post by Anne Terri on Apr 15, 2012 8:32:42 GMT 1
Digha Nikaya The Long Discourses © 2005–2012 The Digha Nikaya, or "Collection of Long Discourses" (Pali digha = "long") is the first division of the Sutta Pitaka, and consists of thirty-four suttas, grouped into three vaggas, or divisions: Silakkhandha-vagga — The Division Concerning Morality (13 suttas) Maha-vagga — The Large Division (10 suttas) Patika-vagga — The Patika Division (11 suttas)An excellent modern translation of the complete Digha Nikaya is Maurice Walshe's The Long Discourses of the Buddha: A Translation of the Digha Nikaya (formerly titled: Thus Have I Heard) (Boston: Wisdom Publications, 1987). A fine anthology of selected suttas is Handful of Leaves (Vol. 1), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies). The translator appears in the square brackets []. The braces {} contain the volume and starting page number in the PTS romanized Pali edition. DN 1: Brahmaj?la Sutta — The All-embracing Net of Views {D i 1} [Bodhi]. In this important sutta, the first in the Tipitaka, the Buddha describes sixty-two philosophical and speculative views concerning the self and the world that were prevalent among spiritual seekers of his day. In rejecting these teachings — many of which thrive to this day — he decisively establishes the parameters of his own. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4312 DN 2: Samaññaphala Sutta — The Fruits of the Contemplative Life {D i 47} [Thanissaro]. King Ajatasattu asks the Buddha, "What are the fruits of the contemplative life, visible in the here and now?" The Buddha replies by painting a comprehensive portrait of the Buddhist path of training, illustrating each stage of the training with vivid similes. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4314 DN 9: Potthapada Sutta — About Potthapada {D i 178} [Thanissaro]. The wandering ascetic Potthapada brings to the Buddha a tangle of questions concerning the nature of perception. The Buddha clears up the matter by reviewing the fundamentals of concentration meditation and showing how it can lead to the ultimate cessation of perception. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4319 DN 11: Kevatta (Kevaddha) Sutta — To Kevatta {D i 211} [Thanissaro]. This discourse explores the role of miracles and conversations with heavenly beings as a possible basis for faith and belief. The Buddha does not deny the reality of such experiences, but he points out that — of all possible miracles — the only reliable one is the miracle of instruction in the proper training of the mind. As for heavenly beings, they are subject to greed, anger, and delusion, and so the information they give — especially with regard to the miracle of instruction — is not necessarily trustworthy. Thus the only valid basis for faith is the instruction that, when followed, brings about the end of one's own mental defilements. The tale that concludes the discourse is one of the finest examples of the early Buddhist sense of humor. [This summary provided by the translator.] glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4320 DN 12: Lohicca Sutta — To Lohicca {D i 224} [Thanissaro]. A non-Buddhist poses some good questions: If Dhamma is something that one must realize for oneself, then what is the role of a teacher? Are there any teachers who don't deserve some sort of criticism? The Buddha's reply includes a sweeping summary of the entire path of practice. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4322 DN 15: Maha-nidana Sutta — The Great Causes Discourse {D ii 55} [Thanissaro]. One of the most profound discourses in the Pali canon, which gives an extended treatment of the teachings of dependent co-arising (paticca samuppada) and not-self (anatta) in an outlined context of how these teachings function in practice. An explanatory preface is included. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4343 DN 16: Maha-parinibbana Sutta — Last Days of the Buddha/The Great Discourse on the Total Unbinding {D ii 137; chapters 5-6} [Vajira/Story | Thanissaro (excerpt)]. This wide-ranging sutta, the longest one in the Pali canon, describes the events leading up to, during, and immediately following the death and final release (parinibbana) of the Buddha. This colorful narrative contains a wealth of Dhamma teachings, including the Buddha's final instructions that defined how Buddhism would be lived and practiced long after the Buddha's death — even to this day. But this sutta also depicts, in simple language, the poignant human drama that unfolds among the Buddha's many devoted followers around the time of the death of their beloved teacher. chapters 1-6 Maha-parinibbana Sutta: Last Days of the Buddha (excerpt) translated from the Pali by Sister Vajira & Francis Story © 1998–2011
Read more: glbresearch.proboards.com/index.cgi?action=display&board=dhammavirt&thread=3868&page=1#4110#ixzz1tnb7whgK DN 20: Maha-samaya Sutta — The Great Assembly/The Great Meeting {D ii 253} [Piyadassi | Thanissaro]. A large group of devas pays a visit to the Buddha. This sutta is the closest thing in the Pali canon to a "Who's Who" of the deva worlds, providing useful material for anyone interested in the cosmology of early Buddhism. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4344 DN 21: Sakka-pañha Sutta — Sakka's Questions {D ii 276; chapter 2} [Thanissaro (excerpt)]. Sakka, the deva-king, asks the Buddha about the sources of conflict, and about the path of practice that can bring it to an end. This discourse ends with a humorous account about Sakka's frustration in trying to learn the Dhamma from other contemplatives. It's hard to find a teacher when you're a king. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4345 DN 22: Maha-satipatthana Sutta — The Great Frames of Reference {D ii 290} [Burma Pi?aka Assn. | Thanissaro]. This sutta offers comprehensive practical instructions on the development of mindfulness in meditation. The Buddha describes how the development of continuous mindfulness of the four satipatthana ("foundations of mindfulness" or "frames of reference") — mindfulness of the body, of feelings, of the mind, and of mind-objects — can lead ultimately to full Awakening. [The text of this sutta is identical to that of the Satipatthana Sutta (MN 10), except that the Majjhima version omits the exposition of the Four Noble Truths (sections 5a,b,c and d in part D of this version).] DN 22 PTS: D ii 290 Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Burma Pi?aka Association © 2010–2013
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Read more: glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4037&page=1#ixzz1tnkmJJPY
DN22 Continued
glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4037&page=1#4347 DN 26: Cakkavatti Sutta — The Wheel-turning Emperor {D iii 58} [Thanissaro]. In this excerpt the Buddha explains how skillful action can result in the best kind of long life, the best kind of beauty, the best kind of happiness, and the best kind of strength. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4348 DN 31: Sigalovada Sutta — The Buddha's Advice to Sigalaka/The Discourse to Sigala {D iii 180} [Kelly/Sawyer/Yareham | Narada]. The householder's code of discipline, as described by the Buddha to the layman Sigala. This sutta offers valuable practical advice for householders on how to conduct themselves skillfully in their relationships with parents, spouses, children, pupils, teachers, employers, employees, friends, and spiritual mentors so as to bring happiness to all concerned. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#4349 DN 32: Atanatiya Sutta — Discourse on Atanatiya {D iii 194} [Piyadassi]. One of the "protective verses" (paritta) that are chanted to this day for ceremonial purposes by Theravada monks and nuns around the world. See Piyadassi Thera's The Book of Protection. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=2#4350Piyadassi Thera's The Book of Protection www.accesstoinsight.org/lib/authors/piyadassi/protection.html
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Post by Anne Terri on Apr 15, 2012 9:55:26 GMT 1
DN 1 PTS: D i 1 Brahmajāla Sutta: The All-embracing Net of Views translated from the Pali by Bhikkhu Bodhi © 2010–2012 I. Talk on Wanderers (Paribbājakakathā)1. Thus have I heard. On one occasion the Exalted One was travelling 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 travelling 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 Dhamma, and the Sangha. But his pupil, the youth Brahmadatta, spoke in many ways in praise of the Buddha, the Dhamma, and the Sangha. Thus these two, teacher and pupil, followed 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 Buddha, the Dhamma, 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 following conversation sprang up among them: "It is wonderful and marvellous, 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 Dhamma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other." 4. Then the Exalted One, 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 following conversation sprang up among us: 'It is wonderful and marvellous 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 Dhamma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed 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.' II. 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? 8. "'Having abandoned the destruction of life, the recluse Gotama abstains from the destruction of life. He has laid aside the rod and the sword, and dwells conscientious, full of kindness, compassionate for the welfare of all 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 Gotama abstains from taking what is not given. Accepting and expecting only what is given, he dwells in honesty and rectitude of heart.' "Or he might say: 'Having abandoned unchaste living, the recluse Gotama lives the life of chastity. He dwells remote (from women), and abstains from the vulgar practice of sexual intercourse.' 9. "Or he might say: 'Having abandoned false speech, the recluse Gotama 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 Gotama 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 Gotama 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 Gotama abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks on the good, on the Dhamma and the Discipline. His words are worth treasuring: they are timely, backed by reason, definite and connected with the good.' 10. "Or he might say: 'The recluse Gotama 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, embellishing 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 selling, 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 (Majjhimasīla)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 Gotama abstains from damaging seed and plant life.' 12. "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 Gotama abstains from the use of stored up goods' 13. "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, bulls, goats, rams, cocks and quails; stick-fights, boxing and wrestling, sham-fights, roll-calls, battle-arrays, and regimental reviews — the recluse Gotama abstains from attending such unsuitable shows.' 14. "Or he might say: "Whereas some honorable recluses and brahmins, while living on food offered by the faithful, indulge in the following games that are a basis for negligence:[1] 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 allowable spaces avoiding the lines); santika ("spellicans," 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 wall, and requiring the participants to show the figure of an elephant, a horse etc.); akkha (ball games); paṅgacīra (blowing through toy pipes made of leaves); vaṅkaka (ploughing with miniature ploughs); mokkhacika (turning somersaults); ciṅgulika (playing with paper windmills); 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); yathāvajja (games involving mimicry of deformities) — the recluse Gotama abstains from such games and recreations.' 15. "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 woollen coverlets; woollen coverlets embroidered with flowers; quilts stuffed with cotton; woollen coverlets embroidered with animal figures; woollen coverlets with hair on both sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hall 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 Gotama abstains from the use of such high and luxurious beds and seats.' 16. "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 embellishing and beautifying themselves as the following: 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 Gotama abstains from the use of such devices for embellishment and beautification.' 17. "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, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; 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 Gotama abstains from such frivolous chatter.'[2] 18. "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 Gotama abstains from such wrangling argumentation.' 19. "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, brahmins, householders, or youths, (who command them): "Go here, go there, take this, bring that from there" — the recluse Gotama abstains from running such messages and errands.' 20. "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.'[3] "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:[4] 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; telling 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); foretelling 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 Gotama 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 following 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, bulls, 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 will march forth; the king will not march forth; our king will attack and the enemy king will retreat; the enemy king will attack and our king will retreat; our king will triumph and the enemy king will be defeated; the enemy king will triumph and our king will be defeated; thus there will be victory for one and defeat for the other — the recluse Gotama 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 will be an eclipse of the moon, an eclipse of the sun, an eclipse of a constellation; the sun and the moon will go on their proper courses; there will be an aberration of the sun and moon; the constellations will go on their proper courses; there will be an aberration of a constellation; there will be a fall of meteors; there will be a skyblaze; there will be an earthquake; there will be an earth-roar; there will be a rising and setting, a darkening and brightening, of the moon, sun, and constellations; such will be the result of the moon's eclipse, such the result of the sun's eclipse, (and so on down to) such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations — the recluse Gotama 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 will be abundant rain; there will be a drought; there will be a good harvest; there will be a famine; there will be security; there will be danger; there will be sickness; there will be health; or they earn their living by accounting, computation, calculation, the composing of poetry, and speculations about the world — the recluse Gotama 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 spells 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 Gotama 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; fulfilling such promises; demonology; reciting spells 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 Gotama 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. III. Speculations about the Past (Pubbantakappika)28. "There are, bhikkhus, other dhammas, 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 dhammas? 29. "There are, bhikkhus, some recluses 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],[5] he recollects his numerous past lives: that is, (he recollects) 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 recalls:) '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 recollects 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 pillar. 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 recollect 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 pillar. 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 recollects his numerous past lives: that is, (he recollects his past lives throughout) one aeon of world-contraction and expansion, throughout two, three, four, five, or ten aeons of world-contraction and expansion.[6] (He recalls:) '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 recollects 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 pillar. 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 recollected.) "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 recollects his numerous past lives: that is, (he recollects 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 recollects 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 pillar. 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, following his own flight of thought — thus: "The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. 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, all 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 well 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 really 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): Views 5–838. "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.[7] There they dwell, 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 dwells, 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 dwelling there all 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 dwell, 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 all 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 all 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 recollects 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 all that are and are to be. He is permanent, stable, eternal, not subject to change, and he will 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 called 'corrupted by play.' These gods spend an excessive time indulging in the delights of laughter and play. As a consequence they become forgetful 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 recollects 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 are permanent, stable, eternal, not subject to change, and they will 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. 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 called '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 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 recollects 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 will 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, following his own flight of thought — thus: 'That which is called "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 called "mind" (citta) or "mentality" (mano) or "consciousness" (viññāṇa) — that self is permanent, stable, eternal, not subject to change, and it will 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, all 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 well 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 really 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): Views 9–1253. "There are, bhikkhus, some recluses and brahmins who are extensionists,[8] 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, following 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 — all 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, all 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 full)... and it is concerning these that those who would praise the Tathāgata in accordance with reality would speak. 4. Doctrines of Endless Equivocation (Amarāvikkhepavāda): Views 13–1661. "There are, bhikkhus, some recluses and brahmins who are endless equivocators.[9] 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 really is what is wholesome and what is unwholesome. He thinks: 'I do not understand as it really 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 really is what is wholesome and what is unwholesome. He thinks: 'I do not understand as it really 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 really is what is wholesome and what is unwholesome. He thinks: 'I do not understand as it really 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 dull and stupid. Due to his dullness 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 following questions, he resorts to the same evasive statements and to endless equivocation: A. 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 Tathāgata exist after death? 2.Does the Tathāgata not exist after death? 3.Does the Tathāgata both exist and not exist after death? 4.Does the Tathāgata 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, all 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): Views 17–1867. "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 called '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 recollects 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, following 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, all 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, all 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 well 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 really 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. Continue on to the next subject IV. Speculations about the Future (Aparantakappika)
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Post by Anne Terri on Apr 15, 2012 10:03:43 GMT 1
DN 1 Continued PTS: D i 1 Brahmajāla Sutta: The All-embracing Net of Views translated from the Pali by Bhikkhu Bodhi © 2010–2012 IV. 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[10] 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, all 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 35–4278. "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, all 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 43–5081. "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, all 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 51–5784. "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 following 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 all 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, all 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 Nibbāna Here and Now (Diṭṭhadhammanibbānavāda): Views 58–6293. "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 following 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 still 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, all 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, all 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, all 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 well 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 really 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. V. The Round of Conditions and Emancipation from the Round1. Agitation and Vacillation (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 vacillation 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 vacillation 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 vacillation 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.[11] 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. Notes 1. The explanations of these games are drawn from the commentary. 2. Tiracchānakathā, often rendered "animal talk"; however, the commentary explains it as "talk which, because it does not lead to emancipation, runs horizontal to the (upward leading) paths to heaven and liberation" (aniyyānikathā saggamokkhamaggānaṃ tiracchānabhūtā kathā). An animal, tiracchānagata, is called so because it moves horizontally with the earth, in contrast to man, who walks erect. But talk that moves horizontally is pointless or frivolous talk, not animal talk. Besides, animals cannot speak. 3. Improper ways of gaining material support from donors, discussed in detail in Vism 1.61–82. 4. The explanation of these arts, usually indicated by a single obscure word in the text, is drawn from the commentary. 5. Words in square brackets appear in the Burmese, but not in the Roman or the Sinhalese editions of the Sutta. 6. Samvaṭṭa-vivaṭṭa. These are the two primary divisions of the great aeon (mahākappa). The samvaṭṭakappa is the period between the full evolution of a world system and its complete dissolution, the vivaṭṭakappa the period between dissolution and full evolution. The PED definitions should be reversed; see Vism 13.28–30. Since each period contains a phase of incipient development and a phase of stabilization, the two are further divided to yield four asaṅkheyyakappas, "incalculable aeons," in a great aeon. See A 4:166. 7. The "world of streaming radiance," the sixth of the fifteen planes in the fine-material world (rūpaloka), the lowest order to be exempt from the onset of world destruction. The Brahma-world mentioned later is destroyed by the conflagration but reappears at an early stage. 8. Antānantikā, lit. "finitizers and infinitizers." The word "extensionists" is borrowed from Rhys-Davids. 9. Or "eel-wriggling," as rendered by Rhys-Davids. For the commentarial justification for this rendering, see below. 10. This might have been translated "doctrines of conscious survival" to accord with common idiom, but I have used a more literal rendering to maintain consistency with the commentarial explanation. 11. In order to avoid excessive repetition, the following section of the Pāli has been combined with the present section by deleting its repetition of each view and adding its novel feature, the declaration that the experience of feeling without contact is impossible, to the end of each statement in the present section.
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Post by Anne Terri on Apr 15, 2012 10:15:51 GMT 1
DN 2 PTS: D i 47 Samaññaphala Sutta: The Fruits of the Contemplative Life translated from the Pali by Thanissaro Bhikkhu © 1997–2012
Translator's IntroductionThis discourse is one of the masterpieces of the Pali canon. At heart, it is a comprehensive portrait of the Buddhist path of training, illustrating each stage of the training with vivid similes. This portrait is placed in juxtaposition to the Buddhist view of the teachings of rival philosophical teachers of the time, showing how the Buddha — in contradistinction to the inflexible, party-line approach of his contemporaries — presented his teaching in a way that was pertinent and sensitive to the needs of his listeners. This larger portrait of the intellectual landscape of early Buddhist India is then presented in a moving narrative frame: the sad story of King Ajatasattu. Ajatasattu was the son of King Bimbisara of Magadha, one of the Buddha's earliest followers. Urged on by Devadatta — the Buddha's cousin, who wished to use Ajatasattu's support in his bid to take over the Buddha's position as head of the Sangha — Ajatasattu arranged for his father's death so that he could secure his own position on the throne. As a result of this evil deed, he was destined not only to be killed by his own son — Udayibhadda (mentioned in the discourse) — but also to take immediate rebirth in one of the lowest regions of hell. In this discourse, Ajatasattu visits the Buddha in hopes that the latter will bring some peace to his mind. The question he puts to the Buddha shows the limited level of his own understanding, so the Buddha patiently describes the steps of the training, beginning at a very basic level and gradually moving up, as a way of raising the king's spiritual horizons. At the end of the talk, Ajatasattu takes refuge in the Triple Gem. Although his earlier deeds were so heavy that this expression of faith could have only limited consequences in the immediate present, the Commentary assures us that the king's story would ultimately have a happy ending. After the Buddha's death, he sponsored the First Council, at which a congress of arahant disciples produced the first standardized account of the Buddha's teachings. As a result of the merit coming from this deed, Ajatasattu is destined — after his release from hell — to attain Awakening as a Private Buddha.
I have heard that on one occasion the Blessed One was staying at Rajagaha, in Jivaka Komarabhacca's mango grove, with a large community of monks — 1,250 monks in all. Now at that time — it being the observance day, the full-moon night of the water-lily season, the fourth month of the rains — King Ajatasattu of Magadha, the son of Queen Videha, was sitting on the roof terrace of his palace surrounded by his ministers. Then he felt inspired to exclaim: "How wonderful is this moonlit night! How beautiful... How lovely... How inspiring... How auspicious is this moonlit night! What brahman or contemplative should we visit tonight who might enlighten and bring peace to our mind?" When this was said, one of the ministers said to the king: "Your majesty, there is Purana Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind." When this was said, the king remained silent. Then another minister said to the king: "Your majesty, there is Makkhali Gosala... Your majesty, there is Ajita Kesakambalin... Your majesty, there is Pakudha Kaccayana... Your majesty, there is Sañjaya Belatthaputta... Your majesty, there is Nigantha Nataputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind." When this was said, the king remained silent. All this time Jivaka Komarabhacca was sitting silently not far from the king. So the king said to him, "Friend Jivaka, why are you silent?" "Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large community of monks — 1,250 monks in all. Concerning this Blessed One, this admirable report has been spread: 'Surely, the Blessed One is worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of tamable people, teacher of beings human and divine, awakened, blessed.' Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind." "Then in that case, friend Jivaka, have the riding elephants prepared." Having replied, "As you say, your majesty," having had five hundred female elephants prepared as well as the king's personal tusker, Jivaka announced to the king: "Your majesty, your riding elephants are prepared. Do what you think it is now time to do." Then the king, having had five hundred of his women mounted on the five hundred female elephants — one on each — and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jivaka Komarabhacca's mango grove. But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jivaka Komarabhacca: "Friend Jivaka, you aren't deceiving me, are you? You aren't betraying me, are you? You aren't turning me over to my enemies, are you? How can there be such a large community of monks — 1,250 in all — with no sound of sneezing, no sound of coughing, no voices at all?" "Don't be afraid, great king. Don't be afraid. I'm not deceiving you or betraying you or turning you over to your enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall." Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion on foot. On arrival, he asked Jivaka: "Where, friend Jivaka, is the Blessed One?" "That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the community of monks." Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there — surveying the community of monks sitting in absolute silence, as calm as a lake — he felt inspired to exclaim: "May my son, Prince Udayibhadda, enjoy the same peace that this community of monks now enjoys!" [The Blessed One said:] "Have you come, great king, together with your affections?" "Lord, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same peace that this community of monks now enjoys!" Then, bowing down to the Blessed One, and saluting the community of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One: "I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question." "Ask, great king, whatever you like." The King's Question"Lord, there are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?" "Do you remember, great king, ever having asked this question of other brahmans and contemplatives?" "Yes, I do." "If it isn't troublesome for you, how did they answer?" "No, it's not troublesome for me wherever the Blessed One — or someone like the Blessed One — is sitting." "Then speak, great king." Non-action"Once, lord, I approached Purana Kassapa and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Kassapa, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Purana Kassapa said to me, 'Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood — one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Purana Kassapa's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. Purification through Wandering-on"Another time I approached Makkhali Gosala and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Gosala, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Makkhali Gosala said to me, 'Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition. There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth. "'There are 1,406,600 principle modes of origin. There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma. There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain. "'Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" — that is impossible. Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Makkhali Gosala's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. Annihilation"Another time I approached Ajita Kesakambalin and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Ajita, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Ajita Kesakambalin said to me, 'Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Ajita Kesakambalin's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. Non-relatedness"Another time I approached Pakudha Kaccayana and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Kaccayana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Pakudha Kaccayana said to me, 'Great king, there are these seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh. These are the seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain. "'And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition. When one cuts off [another person's] head, there is no one taking anyone's life. It is simply between the seven substances that the sword passes.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Pakudha Kaccayana's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. Fourfold Restraint"Another time I approached Nigantha Nataputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Aggivessana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Nigantha Nataputta said to me, 'Great king, there is the case where the Nigantha — the knotless one — is restrained with the fourfold restraint. And how is the Nigantha restrained with the fourfold restraint? There is the case where the Nigantha is obstructed by all waters, conjoined with all waters, cleansed with all waters, suffused with all waters. This is how the Nigantha is restrained with the fourfold restraint. When the Nigantha — a knotless one — is restrained with such a fourfold restraint, he is said to be a Knotless One (Nigantha), a son of Nata (Nataputta), with his self perfected, his self controlled, his self established.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Nigantha Nataputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. Evasion
"Another time I approached Sañjaya Belatthaputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Sañjaya, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?' "When this was said, Sañjaya Belatthaputta said to me, 'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not. If you asked me if there isn't another world... both is and isn't... neither is nor isn't... if there are beings who transmigrate... if there aren't... both are and aren't... neither are nor aren't... if the Tathagata exists after death... doesn't... both... neither exists nor doesn't exist after death, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.' "Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. The thought occurred to me: 'This — among these brahmans and contemplatives — is the most foolish and confused of all. How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?' Still the thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Sañjaya Belatthaputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left. The First Visible Fruit of the Contemplative Life"So, lord, I ask the Blessed One as well: There are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?" "Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: your slave, your workman, rising in the morning before you, going to bed in the evening only after you, doing whatever you order, always acting to please you, speaking politely to you, always watching for the look on your face. The thought would occur to him: 'Isn't it amazing? Isn't it astounding? — the destination, the results, of meritorious deeds. For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality — like a deva, as it were — while I am his slave, his workman... always watching for the look on his face. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?' "So after some time he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: 'You should know, your majesty, that that man of yours — your slave, your workman... always watching for the look on your face... has gone forth from the household life into homelessness... content with the simplest food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring that man back to me. Make him again be my slave, my workman... always watching for the look on my face!'?" "Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection." "So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?" "Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life." "This, great king, is the first fruit of the contemplative life, visible in the here and now, that I point out to you." The Second Visible Fruit of the Contemplative Life "But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?" "Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: a farmer, a householder, a taxpayer swelling the royal treasury. The thought would occur to him: 'Isn't it amazing? Isn't it astounding? — the destination, the results, of meritorious deeds! For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality — like a deva, as it were — while I am a farmer, a householder, a taxpayer swelling the royal treasury. I, too, should do meritorious deeds. What if I were to shave off my hair and 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 small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: 'You should know, your majesty, that that man of yours — the farmer, the householder, the taxpayer swelling the royal treasury... has gone forth from the household life into homelessness... content with the simplest food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring that man back to me. Make him again be a farmer, a householder, a taxpayer swelling the royal treasury!'?" "Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection." "So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?" "Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life." "This, great king, is the second fruit of the contemplative life, visible in the here and now, that I point out to you." Higher Fruits of the Contemplative Life "But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?" "Yes, it is, great king. Listen and pay close attention. I will speak. "There is the case, great king, where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. "A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and 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 small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. "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 and alertness, and is content. The Lesser Section on Virtue "And how is a monk consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all 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 villager'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 tell there to break those people apart from these people here. What he has heard there he does not tell 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 Dhamma, and the Vinaya. 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 selling... 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. Continue on in DN2 ... THE INTERMEDIATE SECTION ON VIRTUE
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Post by Anne Terri on Apr 15, 2012 10:24:07 GMT 1
DN 2 Continued PTS: D i 47 Samaññaphala Sutta: The Fruits of the Contemplative Life translated from the Pali by Thanissaro Bhikkhu © 1997–2012 The Intermediate Section on Virtue"Whereas some brahmans 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 brahmans 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 brahmans and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue. "Whereas some brahmans 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, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, 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 brahmans 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 brahmans 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 brahmans 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; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; 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 brahmans 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 brahmans 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, brahmans, 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 brahmans 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 & brahmans, 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 [falling 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 spells on spirits; earth-skills [divining water and gems?]; snake-skills, poison-skills, scorpion-skills, rat-skills, bird-skills, crow-skills; predicting life spans; giving protective charms; casting horoscopes — he abstains from wrong livelihood, from "animal" arts such as these. "Whereas some contemplatives & brahmans, 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, bulls, 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 & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such "animal" arts as [forecasting]: the rulers will march forth; the rulers will not march forth; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph this one, defeat for that one — he abstains from wrong livelihood, from "animal" arts such as these. "Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such "animal" arts as [forecasting]: there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of an asterism; the sun and moon will be favorable; the sun and moon will be unfavorable; the asterisms will be favorable; the asterisms will be unfavorable; there will be a meteor shower; there will be a flickering light on the horizon [an aurora?]; there will be an earthquake; there will be thunder coming from dry clouds; there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such will 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 & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such "animal" arts as [forecasting]: there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will 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 & brahmans, 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 collecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells 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 & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such "animal" arts as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells in earth houses [see earth skills, 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 a monk 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 dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling 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 intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful 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, falling 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 a monk 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 a monk is content. Abandoning the Hindrances
"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle 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 dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful 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 and happiness.
"Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually 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 and happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and 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 and sound, with no loss of my property.' Because of that he would experience joy and 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 eventually 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 and happiness.
"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and 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)
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill 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 and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.
"This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"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 and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled 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.
"This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
"And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress. 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.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. Insight Knowledge
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and 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, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, 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, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.'
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. The Mind-made Body
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all 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 pull 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 pulled out from the slough.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. Supranormal Powers
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supranormal powers... He exercises influence with his body even as far as the Brahma worlds.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. Clairaudience
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
Mind Reading
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and 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.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
Recollection of Past Lives
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects 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 and expansion, [recollecting], 'There 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 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 and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village 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 village I went to that village 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 village I came back home.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes and details.
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. The Passing Away & Re-appearance of Beings
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and 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 hell. But these beings — who were endowed with good conduct of body, speech, and 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 and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma...
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. The Ending of Mental Fermentations
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and 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 fulfilled, 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, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and 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 fulfilled, the task done. There is nothing further for this world.'
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none."
When this was said, King Ajatasattu said to the Blessed One: "Magnificent, lord! 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 the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.
"A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father — a righteous man, a righteous king — for the sake of sovereign rulership. May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future."
"Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father — a righteous man, a righteous king — for the sake of sovereign rulership. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."
When this was said, King Ajatasattu said to the Blessed One: "Well, then, lord, I am now taking leave. Many are my duties, many my responsibilities."
"Then do, great king, what you think it is now time to do."
So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and — after circumambulating him — left. Not long after King Ajatasattu had left, the Blessed One addressed the monks: "The king is wounded, monks. The king is incapacitated. Had he not killed his father — that righteous man, that righteous king — the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
See also: MN 39 www.accesstoinsight.org/tipitaka/mn/mn.039.than.html
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Post by Anne Terri on Apr 15, 2012 11:23:25 GMT 1
DN 9 PTS: D i 178 Potthapada Sutta: About Potthapada translated from the Pali by Thanissaro Bhikkhu © 2003–2012
Translator's IntroductionThis sutta portrays two modes by which the Buddha responded to the controversial issues of his day. The first mode — illustrated by his contribution to the discussion on the ultimate cessation of perception — was to adopt the terms of the discussion but to invest them with his own meanings, and then to try to direct the discussion to the practice leading to the cessation of suffering & stress. The second mode — illustrated by his treatment of whether the cosmos is eternal, etc. — was to declare the issues as unconducive to awakening, and to refuse to take a position on them. Several other suttas — such as MN 63, MN 72 and AN 10.93 — portray the Buddha and his disciples adopting the second mode.
MN 63 PTS: M i 426 Cula-Malunkyovada Sutta: The Shorter Instructions to Malunkya translated from the Pali by Thanissaro Bhikkhu © 1998–2012
Read more: glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4029#ixzz1s6OajVeX
MN 72 PTS: M i 483 Aggi-Vacchagotta Sutta: To Vacchagotta on Fire translated from the Pali by Thanissaro Bhikkhu © 1997–2012
Read more: glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4030#ixzz1s6PTfTSd
AN 10.93 PTS: A v 185 Ditthi Sutta: Views translated from the Pali by Thanissaro Bhikkhu © 1994–2012
Read more: glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4031#ixzz1s6QGFGaX This sutta is unusual in its extended portrait of the Buddha's adopting the first. Many of the technical terms he uses here — such as the perception of a refined truth, the peak of perception, the alert step-by step attainment of the ultimate cessation of perception, the acquisition of a self — are found no where else in the Canon. At the end of the sutta, he describes them as "the world's designations, the world's expressions, the world's ways of speaking, the world's descriptions, with which the Tathagata expresses himself but without grasping at them." In other words, he picks them up for the purpose at hand and then lets them go. Thus they are not to be regarded as central to his teaching. Instead, they should be read as examples of his ability to adapt the language of his interlocutors to his own purposes. For this reason, this sutta is best read only after you have read other suttas and are familiar with the more central concepts of the Buddha's teachings. Of particular interest here is the Buddha's treatment of the three "acquisitions of a self." The first — the gross self — refers to the ordinary, everyday sense of identifying with one's body. The latter two — the mind-made acquisition and the formless acquisition — refer to the sense of self that can be developed in meditation. The mind-made acquisition can result from an experience of the mind-made body — the "astral body" — that constitutes one of the powers that can be developed through concentration practice. The formless acquisition can result from any of the formless states of concentration — such as an experience of infinite space, infinite consciousness, or nothingness. Although meditators, on experiencing these states, might assume that they have encountered their "true self," the Buddha is careful to note that these are acquisitions, and that they are no more one's true self than the body is. They are one's acquisition of a self only for the time that one identifies with them. The Buddha goes on to say that he teaches the Dhamma for the sake of abandoning every acquisition of a self "such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now." I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now on that occasion Potthapada the wanderer, together with a large following of about 300 wanderers, had taken up residence in the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika. Then the Blessed One, early in the morning, taking his robes & bowl, entered Savatthi for alms. Then the thought occurred to him, "While it's still too early to go into Savatthi for alms, why don't I go to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika to see Potthapada the wanderer?" So he went to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika. Now on that occasion Potthapada the wanderer was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not. Then Potthapada the wanderer saw the Blessed One coming from afar, and on seeing him, hushed his following: "Be quiet, good sirs. Don't make any noise. Here comes Gotama the contemplative. He is fond of quietude and speaks in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way." So the wanderers fell silent. Then the Blessed One went to Potthapada, and Potthapada said to him, "Come, Blessed One. Welcome, Blessed One. It's been a long time since the Blessed One has gone out of his way to come here. Sit down, Blessed One. This seat has been prepared." So the Blessed One sat on the prepared seat. Potthapada, taking a lower seat, sat to one side. As he was sitting there, the Blessed One said to him, "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?" When this was said, Potthapada replied, "Never mind, lord, about the topic of conversation for which we have gathered here. It won't be difficult for the Blessed One to hear about that later. For the past few days a discussion has arisen among the many sects of brahmans & contemplatives gathered and sitting together in the debating hall, concerning the ultimate cessation of perception: 'How is there the ultimate cessation of perception?' With regard to this, some said, 'A person's perception arises and ceases without cause, without reason. When it arises, one is percipient. When it ceases, one is not percipient.' [1] That's how one group described the ultimate cessation of perception. "Then someone else said, 'No, that's not how it is. Perception is a person's self, which comes and goes. When it comes, one is percipient. When it goes, one is not percipient.' That's how one group described the ultimate cessation of perception. "Then someone else said, 'No, that's not how it is, for there are brahmans & contemplatives of great power, great potency. They draw perception in and out of a person. When they draw it in, one is percipient. When they draw it out, one is not percipient.' That's how one group described the ultimate cessation of perception. "Then someone else said, 'No, that's not how it is, for there are devas of great power, great potency. They draw perception in and out of a person. When they draw it in, one is percipient. When they draw it out, one is not percipient.' That's how one group described the ultimate cessation of perception. "Then the memory of the Blessed One arose within me: 'Ah, the Blessed One! Ah, the One Well-gone — who surely is well-skilled in these matters.' The Blessed One is skilled and expert in the ultimate cessation of perception. So what, lord, is the ultimate cessation of perception?" "In this regard, Potthapada, those brahmans & contemplatives who say that a person's perception arises & ceases without cause, without reason, are wrong from the very start. Why is that? Because a person's perception arises & ceases with a cause, with a reason. With training, one perception arises and with training another perception ceases. And what is that training? "There is the case where a Tathagata appears in the world, worthy and rightly self-awakened. [as in DN 2] ... "This is how a monk is consummate in virtue... "Seeing that these five hindrances 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. "Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, the monk enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. His earlier perception of sensuality ceases, and on that occasion there is a perception of a refined truth of rapture & pleasure born of seclusion. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of seclusion. And thus it is that with training one perception arises and with training another perception ceases. "Then, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. His earlier perception of a refined truth of rapture & pleasure born of seclusion ceases, and on that occasion there is a perception of a refined truth of rapture & pleasure born of concentration. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of concentration. And thus it is that with training one perception arises and with training another perception ceases. "And then, 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.' His earlier perception of a refined truth of rapture & pleasure born of concentration ceases, and on that occasion there is a perception of a refined truth of equanimity. On that occasion he is one who is percipient of a refined truth of equanimity. And thus it is that with training one perception arises and with training another perception ceases. "And then, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — the monk enters & remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. His earlier perception of a refined truth of equanimity ceases, and on that occasion there is a perception of a refined truth of neither pleasure nor pain. On that occasion he is one who is percipient of a refined truth of neither pleasure nor pain. And thus it is that with training one perception arises and with training another perception ceases. "And then, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' the monk enters & remains in the dimension of the infinitude of space. His earlier perception of a refined truth of neither pleasure nor pain ceases, and on that occasion there is a perception of a refined truth of the dimension of the infinitude of space. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of space. And thus it is that with training one perception arises and with training another perception ceases. "And then, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' the monk enters & remains in the dimension of the infinitude of consciousness. His earlier perception of a refined truth of the dimension of the infinitude of space ceases, and on that occasion there is a perception of a refined truth of the dimension of the infinitude of consciousness. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of consciousness. And thus it is that with training one perception arises and with training another perception ceases. "And then, with the complete transcending of the dimension of the infinitude of consciousness, [thinking,] 'There is nothing,' enters & remains in the dimension of nothingness. His earlier perception of a refined truth of the dimension of the infinitude of consciousness ceases, and on that occasion there is a perception of a refined truth of the dimension of nothingness. On that occasion he is one who is percipient of a refined truth of the dimension of nothingness. And thus it is that with training one perception arises and with training another perception ceases. [2] "Now, when the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. As he remains at the peak of perception, the thought occurs to him, 'Thinking is bad for me. Not thinking is better for me. If I were to think and will, this perception of mine would cease, and a grosser perception would appear. What if I were neither to think nor to will?' [3] So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases [4] and another, grosser perception does not appear. He touches cessation. This, Potthapada, is how there is the alert [5] step-by step attainment of the ultimate cessation of perception. "Now what do you think, Potthapada — have you ever before heard of such an alert step-by step attainment of the ultimate cessation of perception?" "No, lord. And here is how I understand the Dhamma taught by the Blessed One: 'When the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. As he remains at the peak of perception, the thought occurs to him, "Thinking is bad for me. Not thinking is better for me. If I were to think and will, this perception of mine would cease, and a grosser perception would appear. What if I were neither to think nor to will?" So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases and another, grosser perception does not appear. He touches cessation. This, Potthapada, is how there is the alert step-by step attainment of the ultimate cessation of perception.'" "That's right, Potthapada." "But, lord, does the Blessed One describe one peak of perception or many peaks of perception?" "Potthapada, I describe one peak of perception and many peaks of perception." "And how does the Blessed One describe one peak of perception and many peaks of perception?" "In whatever way one touches cessation, Potthapada, that's the way I describe the peak of perception. [6] That's how I describe one peak of perception and many peaks of perception." "Now, lord, does perception arise first, and knowledge after; or does knowledge arise first, and perception after; or do perception & knowledge arise simultaneously?" "Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, 'It's in dependence on this [7] that my knowledge has arisen.' Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception." "Now, lord, is perception a person's self, or is perception one thing and self another?" "What self do you posit, Potthapada?" "I posit a gross self, possessed of form, made up of the four great existents [earth, water, fire, and wind], feeding on physical food." "Then, Potthapada, your self would be gross, possessed of form, made up of the four great existents, feeding on physical food. That being the case, then for you perception would be one thing and self another. And it's through this line of reasoning that one can realize how perception will be one thing and self another: even as there remains this gross self — possessed of form, made up of the four great existents, and feeding on food — one perception arises for that person as another perception passes away. It's through this line of reasoning that one can realize how perception will be one thing and self another." "Then, lord, I posit a mind-made self complete in all its parts, not inferior in its faculties." [8] "Then, Potthapada, your self would be mind-made, complete in all its parts, not inferior in its faculties. That being the case, then for you perception would be one thing and self another. And it's through this line of reasoning that one can realize how perception will be one thing and self another: even as there remains this mind-made self — complete in all its parts, not inferior in its faculties — one perception arises for that person as another perception passes away. It's through this line of reasoning that one can realize how perception will be one thing and self another." "Then, lord, I posit a formless self made of perception." "Then, Potthapada, your self would be formless and made of perception. That being the case, then for you perception would be one thing and self another. And it's through this line of reasoning that one can realize how perception will be one thing and self another: even as there remains this formless self made of perception, one perception arises for that person as another perception passes away. It's through this line of reasoning that one can realize how perception will be one thing and self another." "Is it possible for me to know, lord, whether perception is a person's self or if perception is one thing and self another?" "Potthapada — having other views, other practices, other satisfactions, other aims, other teachers — it's hard for you to know whether perception is a person's self or if perception is one thing and self another." "Well then, lord, if — having other views, other practices, other satisfactions, other aims, other teachers — it's hard for me to know whether perception is a person's self or if perception is one thing and self another, then is it the case that the cosmos is eternal, that only this is true and anything otherwise is worthless?" "Potthapada, I haven't expounded that the cosmos is eternal, that only this is true and anything otherwise is worthless." "Then is it the case that the cosmos is not eternal, that only this is true and anything otherwise is worthless?" "Potthapada, I haven't expounded that the cosmos is not eternal, that only this is true and anything otherwise is worthless." "Then is it the case that the cosmos is finite... the cosmos is infinite... the soul & the body are the same... the soul is one thing and the body another... after death a Tathagata exists... after death a Tathagata does not exist... after death a Tathagata both exists & does not exist... after death a Tathagata neither exists nor does not exist, that only this is true and anything otherwise is worthless?" "Potthapada, I haven't expounded that after death a Tathagata neither exists nor does not exist, that only this is true and anything otherwise is worthless." "But why hasn't the Blessed One expounded these things?" "Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That's why I haven't expounded them." "And what has the Blessed One expounded?" "I have expounded that, 'This is stress'... 'This is the origination of stress'... 'This is the cessation of stress'... 'This is the path of practice leading to the cessation of stress.' "And why has the Blessed One expounded these things?" "Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That's why I have expounded them." "So it is, Blessed One. So it is, O One Well-gone. Well now, it's time for the Blessed One to do as he sees fit." Then the Blessed One got up from his seat and left. Not long after he had left, the wanderers, with sneering words, jeered at Potthapada the wanderer from all sides: "So, whatever Gotama the contemplative says, Sir Potthapada rejoices in his every word: 'So it is, Blessed One. So it is, O One Well-gone.' But we don't understand Gotama the contemplative as having taught any categorical teaching as to whether the cosmos is infinite or the cosmos is finite or... whether after death a Tathagata neither exists nor does not exist." When this was said, Potthapada the wanderer replied to the wanderers, "I, too, don't understand Gotama the contemplative as having taught any categorical teaching as to whether the cosmos is infinite or the cosmos is finite or... whether after death a Tathagata neither exists nor does not exist. But Gotama the contemplative describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn't a knowledgeable person such as myself rejoice in the well-spokenness of Gotama the contemplative's well-spoken words?" Then two or three days later, Citta the elephant trainer's son and Potthapada the wanderer went to the Blessed One. On their arrival, Citta bowed down to the Blessed One and sat to one side, while Potthapada the wanderer greeted the Blessed One courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One: "The other day, not long after the Blessed One had left, the wanderers, with sneering words, jeered at me from all sides: 'So, whatever Gotama the contemplative says, Sir Potthapada rejoices in his every word: "So it is, Blessed One. So it is, O One Well-gone." But we don't understand Gotama the contemplative as having taught any categorical teaching as to whether the cosmos is infinite or the cosmos is finite or... whether after death a Tathagata neither exists nor does not exist.' "When this was said, I replied to the wanderers, 'I, too, don't understand Gotama the contemplative as having taught any categorical teaching as to whether the cosmos is infinite or the cosmos is finite or... whether after death a Tathagata neither exists nor does not exist. But Gotama the contemplative describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn't a knowledgeable person such as myself rejoice in the well-spokenness of Gotama the contemplative's well-spoken words?'" [The Buddha:] "Potthapada, all those wanderers are blind and have no eyes. You alone among them have eyes. I have taught and declared some teachings to be categorical, and some teachings to be non-categorical. And what are the teachings that I have taught and declared to be non-categorical? [The statement that] 'The cosmos is eternal' I have taught and declared to be an non-categorical teaching. [The statement that] 'The cosmos is not eternal'... 'The cosmos is finite'... 'The cosmos is infinite'... 'The soul & the body are the same'... 'The soul is one thing and the body another'... 'After death a Tathagata exists'... 'After death a Tathagata does not exist'... 'After death a Tathagata both exists & does not exist'... 'After death a Tathagata neither exists nor does not exist' I have taught and declared to be an non-categorical teaching. And why have I taught and declared these teachings to be non-categorical? Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That's why I have taught and declared them to be non-categorical. "And what have I taught and declared to be categorical teachings? [The statement that] 'This is stress' I have taught and declared to be a categorical teaching. [The statement that] 'This is the origination of stress'... 'This is the cessation of stress'... 'This is the path of practice leading to the cessation of stress' I have taught and declared to be a categorical teaching. And why have I taught and declared these teachings to be categorical? Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That's why I have taught and declared them to be categorical. "There are some brahmans & contemplatives with a doctrine & view like this: 'After death, the self is exclusively happy and free from disease.' I approached them and asked them, 'Is it true that you have a doctrine & view like this: "After death, the self is exclusively happy and free from disease"?' When asked this, they replied, 'Yes.' So I asked them, 'But do you dwell having known or seen an exclusively happy world?' When asked this, they said, 'No.' So I asked them, 'But have you ever been aware of a self exclusively happy for a day or a night, or for half a day or half a night?' When asked this, they said, 'No.' So I asked them, 'But do you know that "This is the path, this is the practice for the realization of an exclusively happy world"?' When asked this, they said, 'No.' So I asked them, 'But have you heard the voices of devas reborn in an exclusively happy world, saying, "Practice well, my dears. Practice straightforwardly, my dears, for the realization of an exclusively happy world, because it was through such a practice that we ourselves have been reborn in an exclusively happy world"?' When asked this, they said, 'No.' "So what do you think, Potthapada — when this is the case, don't the words of those brahmans & contemplatives turn out to be unconvincing?" "Yes, lord. When this is the case, the words of those brahmans & contemplatives turn out to be unconvincing." "Potthapada, it's as if a man were to say, 'I'm in love with the most beautiful woman in this country,' and other people were to say to him, 'Well, my good man, this most beautiful woman in this country with whom you are in love: do you know if she's of the warrior caste, the priestly caste, the merchant caste, or the laborer caste?' and, when asked this, he would say, 'No.' Then they would say to him, 'Well then, do you know her name or clan name? Whether she's tall, short, or of medium height? Whether she's dark, fair, or ruddy-skinned? Do you know what village or town or city she's from?' When asked this, he would say, 'No.' Then they would say to him, 'So you've never known or seen the woman you're in love with?' When asked this, he would say, 'Yes.' "So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be unconvincing?" "Yes, lord..." "In the same way, there are some brahmans & contemplatives with a doctrine & view like this: 'After death, the self is exclusively happy and free from disease.'... Don't the words of those brahmans & contemplatives turn out to be unconvincing?" "Yes, lord..." "Potthapada, it's as if a man at a crossroads were to build a staircase for ascending to a palace, and other people were to say to him, 'Well, my good man, this palace for which you are building a staircase: do you know whether it's east, west, north, or south of here? Whether it's high, low, or in between?' and, when asked this, he would say, 'No.' Then they would say to him, 'So you don't know or see the palace for which you are building a staircase?' When asked this, he would say, 'Yes.' "So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be unconvincing?" "Yes, lord..." "In the same way, there are some brahmans & contemplatives with a doctrine & view like this: 'After death, the self is exclusively happy and free from disease.'... Don't the words of those brahmans & contemplatives turn out to be unconvincing?" "Yes, lord. When this is the case, the words of those brahmans & contemplatives turn out to be unconvincing." "Potthapada, there are these three acquisitions of a self: the gross acquisition of a self, the mind-made acquisition of a self, and the formless acquisition of a self. [9] And what is the gross acquisition of a self? Possessed of form, made up of the four great existents, feeding on physical food: this is the gross acquisition of a self. And what is the mind-made acquisition of a self? Possessed of form, mind-made, complete in all its parts, not inferior in its faculties: this is the mind-made acquisition of a self. And what is the formless acquisition of a self? Formless and made of perception: this is the formless acquisition of a self. "I teach the Dhamma for the abandoning of the gross acquisition of a self, such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now. If the thought should occur to you that, when defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, one's abiding is stressful/painful, you should not see it in that way. When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, serenity, mindfulness, alertness, and a pleasant/happy abiding. "I also teach the Dhamma for the abandoning of the mind-made acquisition of a self... for the abandoning of the formless acquisition of a self, such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now... When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, serenity, mindfulness, alertness, and a pleasant/happy abiding. "In the past, I have been asked, 'What, friend, is the gross acquisition of a self for whose abandoning you teach the Dhamma such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now?' When asked this, I would answer, 'This, friend, is that gross acquisition of a self for whose abandoning I teach the Dhamma...' "In the past, I have been asked, 'What, friend, is the mind-made acquisition of a self... the formless acquisition of a self for whose abandoning you teach the Dhamma...?' When asked this, I would answer, 'This, friend, is that gross acquisition of a self for whose abandoning I teach the Dhamma...' "What do you think, Potthapada. When this is the case, don't those words turn out to be convincing?" "Yes, lord. When this is the case, those words turn out to be convincing." "Potthapada, it's as if a man at a crossroads were to build a staircase for ascending to a palace, and other people were to say to him, 'Well, my good man, this palace for which you are building a staircase: do you know whether it's east, west, north, or south of here? Whether it's high, low, or in between?' He would say, 'This, friends, is the palace to which I am building a staircase. The staircase is right under the palace.' "So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be convincing?" "Yes, lord..." "In the same way, in the past I have been asked, 'What, friend, is the gross acquisition of a self... the mind-made acquisition of a self... the formless acquisition of a self for whose abandoning you teach the Dhamma...?' When asked this, I would answer, 'This, friend, is that gross acquisition of a self for whose abandoning I teach the Dhamma...' "What do you think, Potthapada. When this is the case, don't those words turn out to be convincing?" "Yes, lord. When this is the case, those words turn out to be convincing." When this was said, Citta the elephant trainer's son said to the Blessed One: "When there is a gross acquisition of a self, is it the case then that one's mind-made acquisition of a self and formless acquisition of a self are null & void, and only one's gross acquisition of a self is true? And when there is a mind-made acquisition of a self, is it the case then that one's gross acquisition of a self and formless acquisition of a self are null & void, and only one's mind-made acquisition of a self is true? And when there is a formless acquisition of a self, is it the case then that one's gross acquisition of a self and mind-made acquisition of a self are null & void, and only one's formless acquisition of a self is true?" "Citta, when there is a gross acquisition of a self, it's not classified either as a mind-made acquisition of a self or as a formless acquisition of a self. It's classified just as a gross acquisition of a self. When there is a mind-made acquisition of a self, it's not classified either as a gross acquisition of a self or as a formless acquisition of a self. It's classified just as a mind-made acquisition of a self. When there is a formless acquisition of a self, it's not classified either as a gross acquisition of a self or as a mind-made acquisition of a self. It is classified just as a formless acquisition of a self. "Suppose they were to ask you: 'Did you exist in the past? Did you not not exist? Will you exist in the future? Will you not not exist? Do you exist now? Do you not not exist?' Thus asked, how would you answer?" "... Thus asked, lord, I would answer: 'I existed in the past. I did not not exist. I will exist in the future. I will not not exist. I exist now. I do not not exist.'... That's how I would answer." "Suppose, Citta, they were to ask you: 'Whatever your past acquisition of a self: Is that alone your true acquisition of self, while the future & present ones are null & void? Whatever your future acquisition of a self: Is that alone your true acquisition of a self, while the past & present ones are null & void? Whatever your present acquisition of a self: Is that alone your true acquisition of a self, while the past & future ones are null & void?' Thus asked, how would you answer?" "...Thus asked, lord, I would answer: 'Whatever my past acquisition of a self: on that occasion, that alone was my true acquisition of a self, while future & present ones were null & void. Whatever my future acquisition of a self: on that occasion, that alone will be my true acquisition of a self, while the past & present ones will be null & void. Whatever my present acquisition of a self: on that occasion, that alone is my true acquisition of a self, while the past & future ones are null & void. "In the same way, Citta, when there is a gross acquisition of a self... it's classified just as a gross acquisition of a self. When there is a mind-made acquisition of a self... When there is a formless acquisition of a self, it's not classified either as a gross acquisition of a self or as a mind-made acquisition of a self. It's classified just as a formless acquisition of a self. "Just as when milk comes from a cow, curds from milk, butter from curds, ghee from butter, and the skimmings of ghee from ghee. When there is milk, it's not classified as curds, butter, ghee, or skimmings of ghee. It's classified just as milk. When there are curds... When there is butter... When there is ghee... When there are the skimmings of ghee, they're not classified as milk, curds, butter, or ghee. They're classified just as the skimmings of ghee. "In the same way, when there is a gross acquisition of a self... it's classified just as a gross acquisition of a self. When there is a mind-made acquisition of a self... When there is a formless acquisition of a self, it's not classified either as a gross acquisition of a self or as a mind-made acquisition of a self. It's classified just as a formless acquisition of a self. "Citta, these are the world's designations, the world's expressions, the world's ways of speaking, the world's descriptions, with which the Tathagata expresses himself but without grasping to them." [10] When this was said, Potthapada the wanderer said to the Blessed One: "Magnificent, Master Gotama! 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 Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life." But Citta the elephant trainer's son said to the Blessed One: "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned... in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. Let me obtain the Going Forth in the Blessed One's presence! Let me obtain Acceptance!" So Citta the elephant trainer's son obtained the Going Forth in the Blessed One's presence; he obtained Acceptance. And not long after his Acceptance — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Elephant-trainer's Son [11] became another one of the arahants. Notes1. Non-percipient (asaññii): This term is sometimes translated as "unconscious," but because the Buddha is so strict throughout this sutta in referring to saññaa as it functions in other suttas — as "perception," i.e., the labels one attaches to experience — translating asaññii as "unconscious" creates needless confusion, especially as some readers might assume that the term would mean the absence of viññaa.na. An asaññii person might better be conceived as one in a mentally blank state. 2. The discussion does not include the dimension of neither perception nor non-perception because the topic here is perception and, as AN 9.36 points out, the dimension of nothingness is the highest perception-attainment. 3. See MN 140. 4. Maurice Walshe, in The Long Discourses of the Buddha (LDB), mistakenly has "arises" here. 5. LDB omits "alert" here. (There are many other mistakes in the LDB translation of this sutta, but as it would be tedious to note them all, I am noting only these two, to alert the reader to the fact that the sloppiness that unfortunately mars much of LDB is particularly evident in its translation of this sutta.) 6. As AN 9.36 points out, one can attain cessation based on any of the levels of jhana. Thus, although the specific level from which cessation is attained might differ from person to person, its role in functioning as the basis for cessation is the same in every person's Awakening. 7. According to the Commentary, the word "this" here refers to the perception characterizing the level of jhana from which one attained the knowledge of cessation. 8. See the section on the mind-made body in DN 2. glbresearch.proboards.com/index.cgi?action=display&board=thera&thread=4028&page=1#43149. Acquisition of a self (atta-pa.tilaabho): According to the Commentary, this refers to the acquisition of an individual identity (attabhaava-pa.tilaabho) on any of the three levels of becoming: the sensual level, the level of form, and the formless level. The term attabhaava-pa.tilaabho is used in a number of suttas — among them AN 4.192 — where it definitely refers to the type of identity one assumes on experiencing rebirth in a particular level of being. However, there are two reasons for not following the Commentary's equation of atta-pa.tilaabho with attabhaava-pa.tilaabho. (1) As AN 4.72 makes clear, there is a type of attabhaava-pa.tilaabho — rebirth in the dimension of neither perception nor non-perception — that would not be covered by any of the three types of acquisition of a self mentioned in this sutta. Thus the Buddha seems to be limiting his discussion here to the alternative selves posited by Potthapada. (2) In a later passage in this sutta, the Buddha refers to the acquisition of a self as something he can point to directly in his listeners' immediate range of experience. Thus the term would seem to refer to the sense of self one can attain as a result of different levels of experience in meditation here and now. 10. The Commentary takes this is as the Buddha's affirmation of the idea — which in later centuries became current in all schools of Buddhism — that he spoke truth on two levels: conventional and ultimate. In context, though, the Buddha seems to be referring merely to the fact that he has adopted the linguistic usages of his interlocutors simply for the sake of discussion, and that they should not be interpreted out of context. 11. Mv.I.74 indicates that it was considered a sign of respect to refer to a monk by his clan name.
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Post by Anne Terri on Apr 15, 2012 11:35:30 GMT 1
DN11 Kevatta (Kevaddha) Sutta: To Kevatta translated from the Pali by Thanissaro Bhikkhu © 1997–2012 I have heard that on one occasion the Blessed One was staying at Nalanda in Pavarika's mango grove. Then Kevatta the householder approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, this Nalanda is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One." When this was said, the Blessed One said to Kevatta the householder, "Kevatta, I don't teach the monks in this way: 'Come, monks, display a miracle of psychic power to the lay people clad in white.'" A second time... A third time, Kevatta the householder said to the Blessed One: "I won't argue with the Blessed One, but I tell you: Lord, this Nalanda is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One." A third time, the Blessed One said to Kevatta the householder, "Kevatta, I don't teach the monks in this way: 'Come, monks, display a miracle of psychic power to the lay people clad in white.' "Kevatta, there are these three miracles that I have declared, having directly known and realized them for myself. Which three? The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. The Miracle of Psychic Power"And what is the miracle of psychic power? There is the case where a monk wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. "Then someone who has faith and conviction in him sees him wielding manifold psychic powers... exercising influence with his body even as far as the Brahma worlds. He reports this to someone who has no faith and no conviction, telling him, 'Isn't it awesome. Isn't it astounding, how great the power, how great the prowess of this contemplative. Just now I saw him wielding manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.' "Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Gandhari charm by which the monk wielded manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.' What do you think, Kevatta — isn't that what the man without faith, without conviction, would say to the man with faith and with conviction?" "Yes, lord, that's just what he would say." "Seeing this drawback to the miracle of psychic power, Kevatta, I feel horrified, humiliated, and disgusted with the miracle of psychic power. The Miracle of Telepathy"And what is the miracle of telepathy? There is the case where a monk reads the minds, the mental events, the thoughts, the ponderings of other beings, other individuals, [saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.' "Then someone who has faith and conviction in him sees him reading the minds... of other beings... He reports this to someone who has no faith and no conviction, telling him, 'Isn't it awesome. Isn't it astounding, how great the power, how great the prowess of this contemplative. Just now I saw him reading the minds... of other beings...' "Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Manika charm by which the monk read the minds... of other beings...' What do you think, Kevatta — isn't that what the man without faith, without conviction, would say to the man with faith and with conviction?" "Yes, lord, that's just what he would say." "Seeing this drawback to the miracle of telepathy, Kevatta, I feel horrified, humiliated, and disgusted with the miracle of telepathy. The Miracle of Instruction
"And what is the miracle of instruction? There is the case where a monk gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.' This, Kevatta, is called the miracle of instruction. "Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. "A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and 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 small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. "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 and alertness, and is content. The Lesser Section on Virtue"And how is a monk consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all 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 villager'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 tell there to break those people apart from these people here. What he has heard there he does not tell 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 Dhamma, and the Vinaya. 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 selling... 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 brahmans 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 brahmans 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 brahmans and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue. "Whereas some brahmans 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, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, 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 brahmans 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 brahmans 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 brahmans 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; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; 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 brahmans 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 brahmans 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, brahmans, 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 brahmans 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 brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: reading marks on the limbs [e.g., palmistry]; reading omens and signs; interpreting celestial events [falling stars, comets]; interpreting dreams; reading marks on 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; laying demons in a cemetery; placing spells on spirits; reciting house-protection charms; snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore; fortune-telling based on visions; giving protective charms; interpreting the calls of birds and animals — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other animals — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting: the rulers will march forth; the rulers will march forth and return; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph, thus there will be defeat — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting: there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of an asterism; the sun and moon will go their normal courses; the sun and moon will go astray; the asterisms will go their normal courses; the asterisms will go astray; there will be a meteor shower; there will be a darkening of the sky; there will be an earthquake; there will be thunder coming from a clear sky; there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such will be the result of the lunar eclipse... the rising, setting, darkening, brightening of the sun, moon, and asterisms — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting: there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will be freedom from disease; or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: calculating auspicious dates for marriages, betrothals, divorces; for collecting debts or making investments and loans; for being attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells 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 mirror, to a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck — he abstains from wrong livelihood, from lowly arts such as these. "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: promising gifts to devas in return for favors; fulfilling such promises; demonology; teaching house-protection spells; inducing virility and impotence; consecrating sites for construction; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires; preparing emetics, purgatives, expectorants, diuretics, headache cures; preparing ear-oil, eye-drops, oil for treatment through the nose, collyrium, and counter-medicines; curing cataracts, practicing surgery, practicing as a children's doctor, administering medicines and treatments to cure their after-effects — he abstains from wrong livelihood, from lowly 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 a monk 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 dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling 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 intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful 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, falling 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 a monk 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 a monk is content. Abandoning the Hindrances "Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle 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 dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful 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 and happiness. "Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually 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 and happiness. "Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and 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 and sound, with no loss of my property.' Because of that he would experience joy and 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 eventually 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 and happiness. "Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and 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. On To DN11 Part II - The Four Jhanas
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Post by Anne Terri on Apr 15, 2012 11:42:06 GMT 1
DN11 Continued Kevatta (Kevaddha) Sutta: To Kevatta translated from the Pali by Thanissaro Bhikkhu © 1997–2012 The Four Jhanas"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. "This, too, is called the miracle of instruction. "Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill 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 and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. "This, too, is called the miracle of instruction. "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 and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled 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. "This, too, is called the miracle of instruction. "And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress. 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. "This, too, is called the miracle of instruction. Insight Knowledge"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and 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, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, 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, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' "This, too, is called the miracle of instruction. The Mind-made Body"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all 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 pull 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 pulled out from the slough.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. "This, too, is called the miracle of instruction. Supranormal Powers"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supranormal powers... He exercises influence with his body even as far as the Brahma worlds. "This, too, is called the miracle of instruction. Clairaudience"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. "This, too, is called the miracle of instruction. Mind Reading"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and 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 excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and 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. "This, too, is called the miracle of instruction. Recollection of Past Lives"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects 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 and expansion, [recollecting], 'There 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 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 and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village 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 village I went to that village 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 village I came back home.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes and details. "This, too, is called the miracle of instruction. The Passing Away & Re-appearance of Beings"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and 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 hell. But these beings — who were endowed with good conduct of body, speech, and 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 and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall 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, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma... "This, too, is called the miracle of instruction. The Ending of Mental Fermentations"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and 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 fulfilled, 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, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and 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 fulfilled, the task done. There is nothing further for this world.' "This, too, is called the miracle of instruction. "These are the three miracles that I declare, Kevatta, having directly known and realized them for myself. Conversations with the Gods"Once, Kevatta, this train of thought arose in the awareness of a certain monk in this very community of monks: 'Where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?' Then he attained to such a state of concentration that the way leading to the gods appeared in his centered mind. So he approached the gods of the retinue of the Four Great Kings and, on arrival, asked them, 'Friends, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?' "When this was said, the gods of the retinue of the Four Great Kings said to the monk, 'We also don't know where the four great elements... cease without remainder. But there are the Four Great Kings who are higher and more sublime than we. They should know where the four great elements... cease without remainder.' "So the monk approached the Four Great Kings and, on arrival, asked them, 'Friends, where do these four great elements... cease without remainder?' "When this was said, the Four Great Kings said to the monk, 'We also don't know where the four great elements... cease without remainder. But there are the gods of the Thirty-three who are higher and more sublime than we. They should know...' "So the monk approached the gods of the Thirty-three and, on arrival, asked them, 'Friends, where do these four great elements... cease without remainder?' "When this was said, the gods of the Thirty-three said to the monk, 'We also don't know where the four great elements... cease without remainder. But there is Sakka, the ruler of the gods, who is higher and more sublime than we. He should know... ' "So the monk approached Sakka, the ruler of the gods, and, on arrival, asked him, 'Friend, where do these four great elements... cease without remainder?' "When this was said, Sakka, the ruler of the gods, said to the monk, 'I also don't know where the four great elements... cease without remainder. But there are the Yama gods who are higher and more sublime than I. They should know...'... "The Yama gods said, 'We also don't know... But there is the god named Suyama... He should know...'... "Suyama said, 'I also don't know... But there is the god named Santusita... He should know...'... "Santusita said, 'I also don't know... But there are the Nimmanarati gods... They should know...'... "The Nimmanarati gods said, 'We also don't know... But there is the god named Sunimmita... He should know...'... "Sunimmita said, 'I also don't know... But there are the Paranimmitavasavatti gods... They should know...'... "The Paranimmitavasavatti gods said, 'We also don't know... But there is the god named Paranimmita Vasavatti... He should know...'... "So the monk approached the god Vasavatti and, on arrival, asked him, 'Friend, where do these four great elements... cease without remainder?' "When this was said, the god Vasavatti said to the monk, 'I also don't know where the four great elements... cease without remainder. But there are the gods of the retinue of Brahma who are higher and more sublime than I. They should know where the four great elements... cease without remainder'... "Then the monk attained to such a state of concentration that the way leading to the gods of the retinue of Brahma appeared in his centered mind. So he approached the gods of the retinue of Brahma and, on arrival, asked them, 'Friends, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?' "When this was said, the gods of the retinue of Brahma said to the monk, 'We also don't know where the four great elements... cease without remainder. But there is Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. He is higher and more sublime than we. He should know where the four great elements... cease without remainder.' "'But where, friends, is the Great Brahma now?' "'Monk, we also don't know where Brahma is or in what way Brahma is. But when signs appear, light shines forth, and a radiance appears, Brahma will appear. For these are the portents of Brahma's appearance: light shines forth and a radiance appears.' "Then it was not long before Brahma appeared. "So the monk approached the Great Brahma and, on arrival, said, 'Friend, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?' "When this was said, the Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be.' A second time, the monk said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. I asked you where these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder.' "A second time, the Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be.' "A third time, the monk said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. I asked you where these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder.' "Then the Great Brahma, taking the monk by the arm and leading him off to one side, said to him, 'These gods of the retinue of Brahma believe, "There is nothing that the Great Brahma does not know. There is nothing that the Great Brahma does not see. There is nothing of which the Great Brahma is unaware. There is nothing that the Great Brahma has not realized." That is why I did not say in their presence that I, too, don't know where the four great elements... cease without remainder. So you have acted wrongly, acted incorrectly, in bypassing the Blessed One in search of an answer to this question elsewhere. Go right back to the Blessed One and, on arrival, ask him this question. However he answers it, you should take it to heart.' "Then — just as a strong man might extend his flexed arm or flex his extended arm — the monk disappeared from the Brahma world and immediately appeared in front of me. Having bowed down to me, he sat to one side. As he was sitting there he said to me, 'Lord, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?' "When this was said, I said to him,[2] 'Once, monk, some sea-faring merchants took a shore-sighting bird and set sail in their ship. When they could not see the shore, they released the shore-sighting bird. It flew to the east, south, west, north, straight up, and to all the intermediate points of the compass. If it saw the shore in any direction, it flew there. If it did not see the shore in any direction, it returned right back to the ship. In the same way, monk, having gone as far as the Brahma world in search of an answer to your question, you have come right back to my presence. "'Your question should not be phrased in this way: Where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder? Instead, it should be phrased like this: Where do water, earth, fire, & wind have no footing? Where are long & short, coarse & fine, fair & foul, name & form brought to an end? "'And the answer to that is: Consciousness without feature,[1] without end, luminous all around: Here water, earth, fire, & wind have no footing. Here long & short coarse & fine fair & foul name & form are all brought to an end. With the cessation of [the activity of] consciousness each is here brought to an end.'" That is what the Blessed One said. Gratified, Kevatta the householder delighted in the Blessed One's words. Notes1. Viññanam anidassanam. This term is nowhere explained in the Canon, although MN 49 mentions that it "does not partake in the allness of the All" — the "All" meaning the six internal and six external sense media (see SN 35.23). In this it differs from the consciousness factor in dependent co-arising, which is defined in terms of the six sense media. Lying outside of time and space, it would also not come under the consciousness-aggregate, which covers all consciousness near and far; past, present, and future. However, the fact that it is outside of time and space — in a dimension where there is no here, there, or in between (Ud 1.10), no coming, no going, or staying (Ud 8.1) — means that it cannot be described as permanent or omnipresent, terms that have meaning only within space and time. The standard description of nibbana after death is, "All that is sensed, not being relished, will grow cold right here." (See MN 140 and Iti 44.) Again, as "all" is defined as the sense media, this raises the question as to whether consciousness without feature is not covered by this "all." However, AN 4.174 warns that any speculation as to whether anything does or doesn't remain after the remainderless stopping of the six sense media is to "objectify non-objectification," which gets in the way of attaining the non-objectified. Thus this is a question that is best put aside. 2. This passage also appears at AN 6.54. — Ed.
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Post by Anne Terri on Apr 15, 2012 11:45:55 GMT 1
DN 12 PTS: D i 224 Lohicca Sutta: To Lohicca translated from the Pali by Thanissaro Bhikkhu © 1998–2012
I have heard that on one occasion the Blessed One was on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in all — and arrived at Salavatika. Now at that time the brahman Lohicca was reigning with feudatory rights over Salavatika — together with its wealth, grass, timber, & grain — through a royal grant bestowed by King Pasenadi Kosala. And at that time an evil viewpoint to this effect had arisen to him: "Suppose that a brahman or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful 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 an evil, greedy deed, for what can one person do for another?" Then Lohicca heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in all — has arrived at Salavatika. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'" So Lohicca said to Rosika the barber: "Come, dear Rosika. Go to Gotama the contemplative and, on arrival, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: 'The brahman Lohicca, Master Gotama, asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.' And then say: 'May Master Gotama, together with the community of monks, consent to tomorrow's meal with the brahman Lohicca.'" Responding, "As you say, sir," to the brahman Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, sat to one side. As he was sitting there, he said to the Blessed One, "The brahman Lohicca, lord, asks whether the Blessed One is free from illness & 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 with the brahman 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, circumambulated him — keeping him to his right — and returned to the brahman Lohicca. On arrival he said to him, "I have informed the Blessed One of your words, [saying,] 'The brahman Lohicca, lord, asks whether the Blessed One is free from illness & 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 with the brahman Lohicca."' And the Blessed One has consented." Then, as the night was ending, the brahman Lohicca had choice staple & non-staple foods prepared in his own home and then said to Rosika the barber, "Come, dear Rosika. Go to Gotama the contemplative and on arrival announce the time, [saying,] 'It is time, Master Gotama. The meal is ready.'" Responding, "As you say, sir," to the brahman Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, stood to 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. Meanwhile, Rosika the barber was following right behind the Blessed One and said to him, "Lord, an evil viewpoint to this effect has arisen to the brahman Lohicca: 'Suppose that a brahman or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful 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 an evil, greedy deed, for what can one person do for another?' It would be good if the Blessed One would extract the brahman Lohicca from this evil viewpoint." "Perhaps that will be, Rosika. Perhaps that will be." Then the Blessed One went to the brahman Lohicca's home. On arrival, he sat down on a seat made ready. The brahman Lohicca, with his own hand, served & satisfied the Blessed One & the community of monks with choice staple & non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the brahman Lohicca took a lower seat and sat to 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 brahman or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful 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 an evil, greedy deed, for what can one person do for another?'?" "Yes, Master Gotama." "What do you think, Lohicca. Don't you reign over Salavatika?" "Yes, Master Gotama." "Now, suppose someone were to say, 'The brahman Lohicca reigns over Salavatika. He alone should consume the fruits & revenues of Salavatika, and not share them with others.' Would someone speaking in this way be a creator of obstacles for your subjects, or would he not?" "He would be a creator of obstacles, Master Gotama." "And, being a creator of obstacles, would he be sympathetic for their welfare or not?" "He would not be sympathetic for their welfare, Master Gotama." "And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?" "In animosity, Master Gotama." "When the mind is established in animosity, is there wrong view or right view?" "Wrong view, Master Gotama." "Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb. "What do you think, Lohicca. Doesn't King Pasenadi Kosala reign over Kasi & Kosala?" "Yes, Master Gotama." "Now, suppose someone were to say, 'King Pasenadi Kosala reigns over Kasi & Kosala. He alone should consume the fruits & revenues of Kasi & Kosala, and not share them with others.' Would someone speaking in this way be a creator of obstacles for King Pasenadi's subjects — you & others — or would he not?" "He would be a creator of obstacles, Master Gotama." "And, being a creator of obstacles, would he be sympathetic for their welfare or not?" "He would not be sympathetic for their welfare, Master Gotama." "And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?" "In animosity, Master Gotama." "When the mind is established in animosity, is there wrong view or right view?" "Wrong view, Master Gotama." "Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb. "So then, Lohicca, if anyone were to say, 'The brahman Lohicca reigns over Salavatika. He alone should consume the fruits & revenues of Salavatika, and not share them with others,' he, speaking in this way, would be a creator of obstacles for your subjects. Being a creator of obstacles, 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 one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, 'Suppose that a brahman or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful 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 an evil, greedy deed, for what can one person do for another?' — he, speaking in this way, would be a creator of obstacles 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 deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, 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 one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. "And if anyone were to say, 'King Pasenadi Kosala reigns over Kasi & Kosala. He alone should consume the fruits & revenues of Kasi & Kosala, and not share them with others,' he, speaking in this way, would be a creator of obstacles for King Pasenadi's subjects — you & others. Being a creator of obstacles, 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 one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, 'Suppose that a brahman or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful 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 an evil, greedy deed, for what can one person do for another?' — he, speaking in this way, would be a creator of obstacles 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 deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, 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 one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. "Lohicca, there are these three sorts of teacher who are worthy of criticism in the world, and when anyone criticizes these sorts of teachers, the criticism is true, factual, righteous, & unblameworthy. Which three? "There is the case where a certain teacher 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 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 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 who pulls 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 teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy.
"Then there is the case where a certain teacher 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 teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy.
"Then there is the case where a certain teacher 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 teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, & unblameworthy."
When this was said, the brahman Lohicca said to the Blessed One, "But is there, Master Gotama, 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 Gotama, is not worthy of criticism in the world?"
"There is the case, Lohicca, where a Tathagata appears in the world, worthy & rightly self-awakened. He teaches the Dhamma 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 Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. 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 small; leaves his circle of relatives, large or small; shaves off his hair & beard, puts on the ochre robes, and goes forth from the household life into homelessness.
"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 [for details, see DN 2]...
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 dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside 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 dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful 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 falls sick — in pain & seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually 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 eventually 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 eventually 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 eventually 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.
Continue on in DN12 The Four Jhanas
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Post by Anne Terri on Apr 15, 2012 11:51:25 GMT 1
DN 12 ContinuedPTS: D i 224 Lohicca Sutta: To Lohicca translated from the Pali by Thanissaro Bhikkhu © 1998–2012
The Four Jhanas"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born from withdrawal. Just as if a skilled 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 ball 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 stilling 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 & fills this very body with the rapture & pleasure born of composure. Just like a lake with spring-water welling 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 welling up from within the lake would permeate & pervade, suffuse & fill 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 & fills 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 & filled 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"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, 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, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, 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, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, 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, malleable, 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 all 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 pull 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 pulled out from the slough.' In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, 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 all 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. Supranormal Powers"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, 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 walls, 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 cross-legged 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 skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-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, malleable, 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, malleable, 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, small drums, conchs, cymbals, & tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small 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, malleable, 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, malleable, 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 excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled 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, malleable, 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. Recollection of Past Lives"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects 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, [recollecting], '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 recollects his manifold past lives in their modes & details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village 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 village I went to that village 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 village I came back home.' In the same way — with his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability — the monk directs & inclines it to knowledge of the recollection of past lives. He recollects 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, malleable, 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 & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: '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 hell. 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 kamma. Just as if there were a tall 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, malleable, 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 kamma... 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, malleable, 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 fulfilled, 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, & unsullied — where a man with good eyesight standing on the bank could see shells, gravel, & pebbles, and also shoals of fish swimming about & resting, and it would occur to him, 'This pool of water is clear, limpid, & unsullied. Here are these shells, 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, malleable, 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 fulfilled, 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 brahman Lohicca said to the Blessed One: "Master Gotama, it's as if a man, having seized by the hair another man who was falling into the pit of hell, were to pull him up & set him on firm ground. In the same way, Master Gotama has pulled me up as I was falling into the pit of hell and has set me on firm ground. Magnificent, Master Gotama! 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 Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life." [/color]
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Post by Anne Terri on May 3, 2012 10:44:40 GMT 1
DN 15 PTS: D ii 55 Maha-nidana Sutta: The Great Causes Discourse translated from the Pali by Thanissaro Bhikkhu © 1997–2012
Translator's IntroductionThis is one of the most profound discourses in the Pali canon. It gives an extended treatment of the teachings of dependent co-arising (paticca samuppada) and not-self (anatta) in an outlined context of how these teachings function in practice. The first part of the discourse takes the factors of dependent co-arising in sequence from effect to cause, tracing them down to the mutual dependency of name-and-form (mental and physical activity) on the one hand, and consciousness on the other. In connection with this point, it is worth noting that the word "great" in the title of the discourse may have a double meaning: modifying the word "discourse" — it's a long discourse — and modifying "causes," referring to the fact that name-and-form and consciousness as causal factors can account for everything describable in the cosmos. After tracing the basic sequence of factors in the causal pattern, the discourse then reviews their inter-relationships, showing how they can explain stress and suffering both on the individual and on the social level. The second part of the discourse, taking up the teaching of not-self, shows how dependent co-arising gives focus to this teaching in practice. It begins with a section on Delineations of a Self, classifying the various ways in which a sense of "self" might be defined in terms of form. The scheme of analysis introduced in this section — classifying views of the self according to the variables of form and formless; finite and infinite; already existing, naturally developing in the future, and alterable through human effort — covers all the theories of the self proposed in the classical Upanisads, as well as all theories of self or soul proposed in more recent times. The inclusion of an infinite self in this list gives the lie to the belief that the Buddha's teachings on not-self were denying nothing more than a sense of "separate" or "limited" self. The discourse points out that even a limitless, infinite, all-embracing sense of self is based on an obsession in the mind that has to be abandoned. The following section, on Non-delineations of a Self, shows that it is possible for the mind to function without reading a "self" into experience. The remaining sections focus on ways in which this can be done by treating the sense of self as it relates to different aspects of name-and-form. The first of these sections — Assumptions of a Self — focuses on the sense of self as it relates to feeling, one of the "name" factors in name-and-form. The next section — Seven Stations of Consciousness — focuses on form, formlessness, and perception, which is another one of the "name" factors that allows a place for consciousness to land and grow on the "macro" level in the cycle of death and rebirth. The last section — Eight Emancipations — focuses on form, formlessness, and perception on the "micro" level in the practice of meditative absorption (jhana). In each of these cases, once the sense of attachment and identification with name-and-form can be broken, the mutual dependency between consciousness and name-and-form is broken as well. This brings about total freedom from the limits of "the extent to which there are means of designation, expression, and delineation... the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness." This is the release at which the Buddha's teachings are aimed. Dependent Co-arisingI have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: "It's amazing, lord, it's astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be." [The Buddha:] "Don't say that, Ananda. Don't say that. Deep is this dependent co-arising, and deep its appearance. It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations. "If one is asked, 'Is there a demonstrable requisite condition for aging and death?' one should answer, 'There is.' "If one is asked, 'From what requisite condition do aging and death come?' one should say, 'Aging and death come from birth as their requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for birth?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does birth come?' one should say, 'Birth comes from becoming as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for becoming?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does becoming come?' one should say, 'Becoming comes from clinging as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for clinging?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does clinging come?' one should say, 'Clinging comes from craving as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for craving?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does craving come?' one should say, 'Craving comes from feeling as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for feeling?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does feeling come?' one should say, 'Feeling comes from contact as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for contact?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does contact come?' one should say, 'Contact comes from name-and-form as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for name-and-form?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does name-and-form come?' one should say, 'Name-and-form comes from consciousness as its requisite condition.' "If one is asked, 'Is there a demonstrable requisite condition for consciousness?' one should answer, 'There is.' "If one is asked, 'From what requisite condition does consciousness come?' one should say, 'Consciousness comes from name-and-form as its requisite condition.' "Thus, Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress. Aging and Death"'From birth as a requisite condition come aging and death.' Thus it has been said. And this is the way to understand how from birth as a requisite condition come aging and death. If there were no birth at all, in any way, of anything anywhere — i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state — in the utter absence of birth, from the cessation of birth, would aging and death be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth. Birth"'From becoming as a requisite condition comes birth.' Thus it has been said. And this is the way to understand how from becoming as a requisite condition comes birth. If there were no becoming at all, in any way, of anything anywhere — i.e., sensual becoming, form becoming, or formless becoming — in the utter absence of becoming, from the cessation of becoming, would birth be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming. Becoming"'From clinging as a requisite condition comes becoming.' Thus it has been said. And this is the way to understand how from clinging as a requisite condition comes becoming. If there were no clinging at all, in any way, of anything anywhere — i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self — in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging. Clinging"'From craving as a requisite condition comes clinging.' Thus it has been said. And this is the way to understand how from craving as a requisite condition comes clinging. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would clinging be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving. Craving"'From feeling as a requisite condition comes craving.' Thus it has been said. And this is the way to understand how from feeling as a requisite condition comes craving. If there were no feeling at all, in any way, of anything anywhere — i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect — in the utter absence of feeling, from the cessation of feeling, would craving be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling. Dependent on Craving"Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, desire and passion is dependent on ascertainment, attachment is dependent on desire and passion, possessiveness is dependent on attachment, stinginess is dependent on possessiveness, defensiveness is dependent on stinginess, and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. "And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. If there were no defensiveness at all, in any way, of anything anywhere, in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness. "'Defensiveness is dependent on stinginess.' Thus it has been said. And this is the way to understand how defensiveness is dependent on stinginess. If there were no stinginess at all, in any way, of anything anywhere, in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess. (Similarly back through the chain of conditions: stinginess, attachment, possessiveness, desire and passion, ascertainment, acquisition, and seeking.) "'Seeking is dependent on craving.' Thus it has been said. And this is the way to understand how seeking is dependent on craving. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would seeking be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling. Feeling"'From contact as a requisite condition comes feeling.' Thus it has been said. And this is the way to understand how from contact as a requisite condition comes feeling. If there were no contact at all, in any way, of anything anywhere — i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect — in the utter absence of contact, from the cessation of contact, would feeling be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact. Contact"'From name-&-form as a requisite condition comes contact. Thus it has been said. And this is the way to understand how, from name-&-form as a requisite condition comes contact. If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?" "No, lord." "If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?" "No, lord." "If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form. Name-and-form"'From consciousness as a requisite condition comes name-and-form.' Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-and-form. If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?" "No, lord." "If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?" "No, lord." "If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?" "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness." Consciousness"'From name-and-form as a requisite condition comes consciousness.' Thus it has been said. And this is the way to understand how from name-and-form as a requisite condition comes consciousness. If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned? "No, lord." "Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form. "This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness. Delineations of a Self"To what extent, Ananda, does one delineate when delineating a self? Either delineating a self possessed of form and finite, one delineates that 'My self is possessed of form and finite.' Or, delineating a self possessed of form and infinite, one delineates that 'My self is possessed of form and infinite.' Or, delineating a self formless and finite, one delineates that 'My self is formless and finite.' Or, delineating a self formless and infinite, one delineates that 'My self is formless and infinite.' "Now, the one who, when delineating a self, delineates it as possessed of form and finite, either delineates it as possessed of form and finite in the present, or of such a nature that it will [naturally] become possessed of form and finite [in the future/after death], or he believes that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self possessed of form and finite obsesses him. "The one who, when delineating a self, delineates it as possessed of form and infinite, either delineates it as possessed of form and infinite in the present, or of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death], or he believes that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self possessed of form and infinite obsesses him. "The one who, when delineating a self, delineates it as formless and finite, either delineates it as formless and finite in the present, or of such a nature that it will [naturally] become formless and finite [in the future/after death], or he believes that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self formless and finite obsesses him. "The one who, when delineating a self, delineates it as formless and infinite, either delineates it as formless and infinite in the present, or of such a nature that it will [naturally] become formless and infinite [in the future/after death], or he believes that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self formless and infinite obsesses him. Non-Delineations of a Self"To what extent, Ananda, does one not delineate when not delineating a self? Either not delineating a self possessed of form and finite, one does not delineate that 'My self is possessed of form and finite.' Or, not delineating a self possessed of form and infinite, one does not delineate that 'My self is possessed of form and infinite.' Or, not delineating a self formless and finite, one does not delineate that 'My self is formless and finite.' Or, not delineating a self formless and infinite, one does not delineate that 'My self is formless and infinite.' "Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite, does not delineate it as possessed of form and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and finite [in the future/after death], nor does he believe that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self possessed of form and finite does not obsess him. "The one who, when not delineating a self, does not delineate it as possessed of form and infinite, does not delineate it as possessed of form and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death], nor does he believe that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self possessed of form and infinite does not obsess him. "The one who, when not delineating a self, does not delineate it as formless and finite, does not delineate it as formless and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and finite [in the future/after death], nor does he believe that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self formless and finite does not obsess him. "The one who, when not delineating a self, does not delineate it as formless and infinite, does not delineate it as formless and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and infinite [in the future/after death], nor does he believe that 'Although it is not yet that way, I will convert it into being that way.' This being the case, it is proper to say that a fixed view of a self formless and infinite does not obsess him. Assumptions of a Self"To what extent, Ananda, does one assume when assuming a self? Assuming feeling to be the self, one assumes that 'Feeling is my self' [or] 'Feeling is not my self: My self is oblivious [to feeling]' [or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.' "Now, one who says, 'Feeling is my self,' should be addressed as follows: 'There are these three feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain. Which of these three feelings do you assume to be the self?' At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed. Only a feeling of pleasure is sensed at that moment. At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed. Only a feeling of pain is sensed at that moment. At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed. Only a feeling of neither pleasure nor pain is sensed at that moment. "Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Having sensed a feeling of pleasure as 'my self,' then with the cessation of one's very own feeling of pleasure, 'my self' has perished. Having sensed a feeling of pain as 'my self,' then with the cessation of one's very own feeling of pain, 'my self' has perished. Having sensed a feeling of neither pleasure nor pain as 'my self,' then with the cessation of one's very own feeling of neither pleasure nor pain, 'my self' has perished. "Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, 'Feeling is my self.' Thus in this manner, Ananda, one does not see fit to assume feeling to be the self. "As for the person who says, 'Feeling is not the self: My self is oblivious [to feeling],' he should be addressed as follows: 'My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, "I am"?'" "No, lord." "Thus in this manner, Ananda, one does not see fit to assume that 'Feeling is not my self: My self is oblivious [to feeling].' "As for the person who says, 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,' he should be addressed as follows: 'My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, "I am"?'" "No, lord." "Thus in this manner, Ananda, one does not see fit to assume that 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.' "Now, Ananda, in as far as a monk does not assume feeling to be the self, nor the self as oblivious, nor that 'My self feels, in that my self is subject to feeling,' then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' "If anyone were to say with regard to a monk whose mind is thus released that 'The Tathagata exists after death,' is his view, that would be mistaken; that 'The Tathagata does not exist after death'... that 'The Tathagata both exists and does not exist after death'... that 'The Tathagata neither exists nor does not exist after death' is his view, that would be mistaken. Why? Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. [To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken. [1] Seven Stations of Consciousness"Ananda, there are these seven stations of consciousness and two spheres. Which seven? "There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness. "There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana] and some beings in the four realms of deprivation. This is the second station of consciousness. [2] "There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness. "There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness. "There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' arrive at the dimension of the infinitude of space. This is the fifth station of consciousness. "There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' arrive at the dimension of the infinitude of consciousness. This is the sixth station of consciousness. "There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' arrive at the dimension of nothingness. This is the seventh station of consciousness. "The dimension of non-percipient beings and, second, the dimension of neither perception nor non-perception. [These are the two spheres.] "Now, as for the first station of consciousness — beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms: If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?" "No, lord." (Similarly with each of the remaining stations of consciousness and two spheres.) "Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is released through lack of clinging, he is said to be a monk released through discernment. Eight Emancipations"Ananda, there are these eight emancipations. Which eight? "Possessed of form, one sees forms. This is the first emancipation. "Not percipient of form internally, one sees forms externally. This is the second emancipation. "One is intent only on the beautiful. This is the third emancipation. "With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' one enters and remains in the dimension of the infinitude of space. This is the fourth emancipation. "With the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness. This is the fifth emancipation. "With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' one enters and remains in the dimension of nothingness. This is the sixth emancipation. "With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. This is the seventh emancipation. "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation. "Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none." That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words. Notes1. The various readings for this sentence all seem to be corrupt. The sense of the paragraph, read in light of AN 10.96, demands that the view expressed in the last sentence be about the monk released, unlike the four earlier views, which are wrongly attributed to the monk released. In other words, the monk released has no opinion on the question of whether the Tathagata does, doesn't, etc., exist after death. This might lead to the supposition that his lack of opinion comes from a lack of knowledge or vision. The description of what he comes to know in the course of gaining release shows that this supposition is inappropriate. He does know, he does see, and what he knows and sees about the limitations of language and concepts shows him that the question of the existence of the Tathagata after death should be set aside. Thus I would reconstruct the Pali of the final sentence in this paragraph as: Tadabhiññaa vimutto bhikkhu na jaanaati na passati iti saa ditthi tadakallam. 2. This reading follows the Thai edition of the Pali canon. Other editions omit the statement, "and some beings in the four realms of deprivation." However, something like the Thai reading seems called for, inasmuch as the first station of consciousness covers only some of the beings in the lower realms. See also: Bodhi, Bhikkhu, trans., The Great Discourse on Causation: The Maha Nidana Sutta and its Commentaries (Kandy, Sri Lanka: Buddhist Publication Society, 1984). Warder, A. K., Indian Buddhism (Delhi: Motilal Banarsidass, 1980), Chapter 5.
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Post by Anne Terri on May 3, 2012 10:58:25 GMT 1
DN 20 PTS: D ii 253 Maha-samaya Sutta: The Great Assembly translated from the Pali by Piyadassi Thera © 1999–2012
Thus have I heard: On one occasion the Blessed One was living in the Maha-vana (great wood) near the city of Kapilavatthu in the province of the Sakyans together with a great retinue of monks, all of them arahants, and five hundred in number. Devas (gods) from ten thousand world-systems frequently assembled for the purpose of seeing the Blessed One and the bhikkhu-sangha (ordained monks). Then to four devas of the Suddhavasa (pure Abodes) brahma world, this thought occurred: "The Blessed One is living in the Mahavana near the city of Kapilavatthu in the province of the Sakyans with a great retinue of monks, all of them arahants, and five hundred in number. Devas are frequently assembling there for the purpose of seeing the Blessed One and the bhikkhu-sangha. It is well if we were also to repair to the place where the Blessed One is, and each of us recite a stanza in his presence." Then those devas as quickly as a strong man might stretch out his arm, or bend his out-stretched arm, vanished from the pure abodes, and appeared before the Blessed One, saluted him, and stood beside him. So standing one of the devas recited this stanza in his presence: 1. "There is a great assembly in the forest. A host of devas has assembled. We have come to this dhamma-assembly to see the invincible[1] sangha." Then another deva recited this stanza in the presence of the Blessed One: 2. "The monks in this (assembly[2]) have collected their thoughts, and made their minds upright. The wise (monks) guard their senses even as a charioteer holds the reins." Then another deva recited this stanza in the presence of the Blessed One: 3. "Having cut off the stake, having dug up the cross-bar (of lust, hate, and delusion), devoid of desire, they go their way, pure, stainless, with vision clear, and well tamed, these young arahants move about like elephants."[3] Then another deva recited this stanza in the presence of the Blessed One: 4. "They who go for refuge to the Buddha shall not go to evil state of existence; but will quit the human body and fill the ranks of the devas." The Blessed One then addressed the monks: "Often, monks, devas from the ten world-systems foregather to see the Tathagata (the Buddha) and the monks, the community of bhikkhus. Devas have assembled before the consummate (arahanto), supreme Buddhas of the past; devas will appear before the consummate, supreme Buddhas of the future as they do assemble now before me. I will tell you, monks, the names of the host of devas, I will reveal the names of the host of devas. Listen, pay attention. I will speak." "Yes, Venerable Sir," said the monks by way of assent. The Blessed One said this:[4] 5-6. "In measured speech[5] I will give utterance. The terrestrial devas remain in their realm. Those bent on meditation frequent rocky clefts. Well composed they (arahants) live like solitary lions overcoming the fear that causes hair to stand on end, with immaculate minds, pure, serene, and undefiled." 7. Knowing that there were in the forest, near the city of Kapilavatthu, five hundred and more disciples, delighted in the word of the Buddha, the Master thereupon addressed them: 8. "Monks, hosts of devas have assembled. Do know them well." And they (the monks) hearing the word (sasanam) of the Buddha, strove ardently (to see and know them). 9. There arose in them knowledge of perceiving the non-humans. Some saw one hundred, some thousand non-humans (devas and brahmas), and others seventy thousand non-humans. 10. Some saw one hundred thousand non-humans, others saw countless numbers, every quarter being filled with them. 11. Thereupon the seeing One (the Buddha) knowing all things through super knowledge, addressed the disciples delighted in the word of the Buddha: 12. "Monks, host of devas have assembled. I will announce them to you in words, and in due order. Know ye them. 13. "Seven thousand terrestrial yakkhas[6] of Kapilavatthu possessed of iddhi (super normal) power, radiant, comely, and followed by a retinue of attendants,[7] have come rejoicing to the forest to see[8] the assembly of (arahant) monks. 14. "Six thousand Yakkhas from the Himalayan mountain, diverse in hue, possessed of iddhi power, radiant, comely, and followed by a retinue of attendants, have come rejoicing to this forest to see the assembly of monks. 15. "Three thousand Yakkhas from the Sata's mountain (satagira), diverse in hue, possessed of iddhi power, radiant, comely, and followed by a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 16. "Thus sixteen thousand Yakkhas, diverse in hue, possessed of iddhi power, radiant, comely, and followed by a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 17. "Five hundred Yakkhas from the Vessamitta mountain, diverse in hue, possessed of iddhi power, radiant, comely, and followed by a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 18. "Kumbhira of Rajagala town, having his dwelling on Vepulla's Mountain, with more than a hundred thousand Yakkhas in his train, has come to the forest to see the assembly of monks. 19-20. "Dhatarattha, King of the East, adviser to the Eastern clime, and Chief of the Gandhabbas, followed by a retinue of attendants, and with his many mighty sons (devaputtas), Inda their names, possessed of iddhi power, radiant, comely, and with a retinue, has come rejoicing to the forest to see the assembly of monks. 21-22. "Virulha, King of the South, adviser to the Southern clime, and Chief of the Kumbhandas, followed by a retinue of attendants, and with his many mighty sons, Inda their names, possessed of iddhi power, radiant, comely, and with a retinue of attendants, has come rejoicing to the forest to see the assembly of monks. 23-24. "Virupakkha, King of the West, adviser to the Western clime, and Chief of the Nagas, followed by a retinue of attendants, and with his many mighty sons, Inda their names, possessed of iddhi power, radiant, comely, and with a retinue of attendants, has come rejoicing to the forest to see the assembly of monks. 25-26. "Kuvera, King of the North, adviser to the Northern clime, and Chief of the Yakkhas, followed by a retinue of attendants, and with his many mighty sons, Inda their names, possessed of iddhi power, radiant, comely, and with a retinue of attendants, has come rejoicing to the forest to see the assembly of monks. 27-28. "Dhatarattha over the East, to the South Virulhaka, Westward Virupakkha, Kuvera over the North — these four great Kings stood illuminating the four quarters of the forest in the vicinity of Kapilavatthu. 29. "With them came their crafty, deceitful, cunning slaves: enticing Kutendu, Vetendu, Vitucca, and Vituda. 30. "And (also the slaves) Candana, Kamasettha, Kinnughandu, and Nighandu. There also came Panada and Opamanna and Matali charioteer of the Devas. 31. "Citta and Sena, the Ghandhabbas, Nala (kara), Janesabha (Janavasabha, Pañcasikha, the Devas, Timbaru, the Gandhabba, and Suriyavaccasa (the daughter of Timbaru) also came. 32. "Along with these (Gandhabba) kings, other Gandhabba kings too, have come rejoicing with each other to the forest to see the assembly of monks. 33. "Then came the (divine) Nagas of the (lake Nabhasa), those of the Naga realm Visali together with the Nagas named Tacchaka. Also came Nagas of Kambala and Assatara and Payaga accompanied by their relatives. 34. "Nagas from Yamuna, and those of the race of Dhatarattha came with their retinue of attendants, and Eravana, the great Naga too, came to the forest to see the assembly of monks. 35. "Those birds (harpies, garula or suppana) who carry away Nagas by force, endowed with divine power, and twice born,[9] with clear eyes (keen of sight), have flown into the middle of the forest from the sky — Citra and Supanna are their names. 36. "At that time the Naga king (with other Nagas) were free from fear. The Buddha vouchsafed his protection to the Nagas from the harpies (suppana). Entreating one another with gentle words, the Nagas and Suppanas (harpies) took refuge in the Buddha. 37. "The Asuras dwelling in the ocean were defeated by Vajirahattha (Sakka). They are brethren of Vasavassa (Sakka)[10] possessed of iddhi power, and are followed by a retinue of attendants. 38. "The terrible Kalakanjas, the Danaveghasas, Vepacitti, Sucitti, and Paharada — all Asuras have also come with Namuci (the Vasavatti Mara, the Evil One). 39. "Hundreds of the sons of Bali, all of them named after Veroca (that is their uncle Rahu), with an armed host of warriors, approached Rahu (Asurendra, the lord of Asuras), and said: 'Lord, it is time to go to the forest to see the assembly of monks.' 40. "The Devas Apo and Pathavi, Tejo, and Vayo[11] have also come to the forest, and the Devas Varuna, Varuna, and Soma with Yasa. 41-42. "There also came the Devas Metta-kayika and Karunakayika[12] followed by their attendants. These ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 43. "The Devas Venhu, Sahali, Asama, the two Yama, (ka), and those who attend on the Moon god came preceded by him. 44. "Those Devas attending on the Sun god too, came preceded by him. Those Devas attending the Planets came preceded by them. The Devas of the rain clouds too, came. 45. "Also came Sakka, the chief of gods, who is also called Vasava and Purindada. Also those ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 47. "Then too, came the Deva Sahabhu, shining like unto a flame of fire, the Devas Aritthaka, Roja, and Ummapupphanibha. 48-49. "There came also the Devas Varuna Sahadhamma, Accuta and Anojaka, Suleyya, Rucira, and Vasavanesi. All those ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 50. "The Devas Samana, Mahasamana, Manusa, Manusuttama, Khiddapadusika, and Manopadusika all have come. 51. "Then came the Devas Hari, those of Lohita, Paraga, and Maha-paraga with their retinue of attendants. 52. "All those ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 53. "There also came the Devas Sukha, Karumha, Aruna with Veghanasa. The Deva Odatagayha, Pamokkha, and Vicakkhana alos came. 54. "Sadamatta, Haragaja, mighty Missaka and Pajjuna, who causes rain to pour in every direction, came thundering. 55. "All these ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 56. "The Devas Khemiya, Tusita, Yama, the mighty Katthaka, Lambhitaka, Lamasettha, Joti, and Asava also came. 57-58. "There also came the Devas Nimmanarati, and Paranimmita (Vasavatthi). All these ten groups of Devas of diverse hue, possessed of iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing to the forest to see the assembly of monks. 59. "These sixty (six of ten groups, indicated in the order of Apo Deva, etc.) Devas of diverse hue, according to their name and class, have come with others (similar in name and class). 60. (These Devas came saying:) "'Let us see (the Sangha, the arahant monks), who have outlived birth, who have removed the stake (of lust, hate, and delusion), who have crossed the four currents or streams (of sense-pleasures, becoming, wrong views and ignorance),[13] free from taints. (Let us also see the Buddha) who has crossed the streams, who is called Naga (in the sense of one who commits no evil)[14] and shining like the unclouded moon.' 61. "The Brahmas Subrahma and Paramatta, came (with other Brahmas) who are possessed of iddhi power, and sons (disciples of the Buddha). The Brahmas Sanankumara and Tissa also came to the forest (to see the assembly of monks). 62-63. "There is born a Mahabrahma (for every Brahma world) excelling other Brahmas, mighty in power, with a formidable stature, and of great glory. Among them, ten chief Brahmas, lords over their retinues have come, and in the midst of them with all his attendants came Brahma Harita. 64. "When all the Devas headed by Inda (Sakka), and all Brahmas headed by Haritta had come, there came the host of Mara. Lo! The folly of Mara, the Murky One, (Kanha).[15] 65. "'Come on, seize them, bind them, let them all be bound by lust, surrounded on every side, suffer not anybody to escape' (Thus Vasavatti Mara gave order). 66-67. "Mara thus striking the earth with his palm and thereby producing a dreadful sound as when a storm cloud thunders and causes lightning during rainy season, sent his black army to the midst of the Devas. Nevertheless, unable to bring the Devas under his sway, he filled with anger. He recoiled. 68. "Then the Seeing One (the Buddha) knowing perfectly well what had transpired, addressed his disciples who take delight in the word of the Buddha. 69. "'Monks, the host of Mara have come (and gone). Know them (beware of them).' And they (non-arahants) hearing the word of the Buddha, strove (to gain Deliverance) from their defilements. (From the passion-free arahants) the army of Mara has departed; even so much as a hair in them (arahants) was not affected. 70. "All those disciples (monks) are victors in the war of passions; they are free from fear, glorious, and renowned among mankind. They live rejoicing with Aryan disciples." (Praising thus Mara departed.) Notes1. Aparajita, because they are arahants, the Consummate Ones, who have overcome all defilements. 2. Tatra in the text means "there," but the preceding stanza has imam "this (assembly)," and the devas are already in the presence of the Blessed One; so the rendering "in this." 3. The word naga admits of dual meaning. It can mean an elephant, or it can mean an arahant. An elephant is physically steadfast, an arahant can be referred to as one who is mentally steadfast. He is faultless: he does no evil. Na hi agum karoti so vide Theragatha, No. 692, cf. Sutta-nipata, stanza 522. 4. In most of the Paritta books the numbering of stanzas is not consecutive. I have adopted a consecutive method. 5. Akkhara pada niyamitam vacanam, Comy. 6. Yakkha here used in the sense of Devas. 7. Parivara sampanna, Comy. 8. Bhikkhu das anatthaya agata, Comy. This meaning is clear from the words dakkhitaya ("to see") stanza No.1, dakkhema ("shall see") No. 60. 9. Twice-born is a reference to birds since they first come out as an egg, and when hatched a complete bird is born. 10. Vajirahattha and Vasavassa are other names for Sakka, the chief of Devas. 11. The Devas born in brahma-loka by practicing the kasina, or devices for concentration, namely: the water (apo) kasina; the earth (pathavi) kasina; the fire (tejo) kasina; and the air (vayo) kasina. 12. The Devas who have developed jhana, or mental absorption by practicing metta and karuna, loving-kindness and compassion, two of the four sublime states (brahma-vihara). 13. Kama-ogha, bhava-o., ditthi-o., avijja-o. 14. See above comment No. 3. 15. Kanha, is a name for Mara.
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Post by Anne Terri on May 3, 2012 11:06:50 GMT 1
DN 21 PTS: D ii 276 chapter 2 Sakka-pañha Sutta: Sakka's Questions (excerpt) translated from the Pali by Thanissaro Bhikkhu © 1999–2012
... Having been given leave by the Blessed One, Sakka the deva-king asked him his first question: "Fettered with what, dear sir — though they think, 'May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile' — do devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile?" Thus Sakka asked his first question of the Blessed One, and the Blessed One, when asked, replied: "Devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, are fettered with envy & stinginess, which is why — even though they think, 'May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile' — they nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile." Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But what, dear sir, is the cause of envy & stinginess, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn't exist do they not?" "Envy & stinginess have dear-&-not-dear as their cause, have dear-&-not-dear as their origination, have dear-&-not-dear as what gives them birth, have dear-&-not-dear as their source. When dear-&-not-dear exist, they come into being. When dear-&-not-dear are not, they don't." "But what, dear sir, is the cause of dear-&-not-dear, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn't exist do they not?" "Dear-&-not-dear have desire as their cause, have desire as their origination, have desire as what gives them birth, have desire as their source. When desire exists, they come into being. When desire is not, they don't." "But what, dear sir, is the cause of desire, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn't exist does it not?" "Desire has thinking as its cause, has thinking as its origination, has thinking as what gives it birth, has thinking as its source. When thinking exists, desire comes into being. When thinking is not, it doesn't." "But what, dear sir, is the cause of thinking, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn't exist does it not?" "Thinking has the perceptions & categories of objectification[1] as its cause, has the perceptions & categories of objectification as its origination, has the perceptions & categories of objectification as what gives it birth, has the perceptions & categories of objectification as its source. When the perceptions & categories of objectification exist, thinking comes into being. When the perceptions & categories of objectification are not, it doesn't." "And how has he practiced, dear sir: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification?" "Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.[2] Grief is of two sorts: to be pursued & not to be pursued. Equanimity is of two sorts: to be pursued & not to be pursued. "'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of joy is not to be pursued. When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of joy is to be pursued. And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "'Grief is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of grief, 'As I pursue this grief, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of grief is not to be pursued. When one knows of a feeling of grief, 'As I pursue this grief, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of grief is to be pursued. And this sort of grief may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Grief is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "'Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of equanimity, 'As I pursue this equanimity, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of equanimity is not to be pursued. When one knows of a feeling of equanimity, 'As I pursue this equanimity, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of equanimity is to be pursued. And this sort of equanimity may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "This is how he has practiced, deva-king: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification." Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But how has he practiced, dear sir: the monk who has practiced for restraint in the Patimokkha?" "Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Verbal conduct is of two sorts: to be pursued & not to be pursued. Searching is of two sorts: to be pursued & not to be pursued. "'Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of bodily conduct, 'As I pursue this bodily conduct, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of bodily conduct is not to be pursued. When one knows of bodily conduct, 'As I pursue this bodily conduct, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of bodily conduct is to be pursued. 'Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "'Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of verbal conduct, 'As I pursue this verbal conduct, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of verbal conduct is not to be pursued. When one knows of verbal conduct, 'As I pursue this verbal conduct, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of verbal conduct is to be pursued. 'Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "'Searching is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a search, 'As I pursue this search, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of search is not to be pursued. When one knows of a search, 'As I pursue this search, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of search is to be pursued. 'Searching is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said. "This is how he has practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha." Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But how has he practiced, dear sir: the monk who has practiced for restraint with regard to the sense faculties?" "Forms cognizable by the eye are of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body... Ideas cognizable by the intellect are of two sorts: to be pursued & not to be pursued." When this was said, Sakka the deva-king said to the Blessed One, "Dear sir, I understand the detailed meaning of the Blessed One's brief statement. If, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities increase, and skillful mental qualities decline, that sort of form cognizable by the eye is not to be pursued. But if, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities decline, and skillful mental qualities increase, that sort of form cognizable by the eye is to be pursued. "If, as one pursues a certain type of sound cognizable by the ear... "If, as one pursues a certain type of aroma cognizable by the nose... "If, as one pursues a certain type of flavor cognizable by the tongue... "If, as one pursues a certain type of tactile sensation cognizable by the body... "If, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities increase, and skillful mental qualities decline, that sort of idea cognizable by the intellect is not to be pursued. But if, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities decline, and skillful mental qualities increase, that sort of idea cognizable by the intellect is to be pursued. "This is how I understand the detailed meaning of the Blessed One's brief statement. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "Dear sir, do all brahmans & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?" "No, deva-king, not all brahmans & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal." "Why, dear sir, don't all brahmans & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?" "The world is made up of many properties, various properties. Because of the many & various properties in the world, then whichever property living beings get fixated on, they become entrenched & latch onto it, saying, 'Only this is true; anything else is worthless.' This is why not all brahmans & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal." "But, dear sir, are all brahmans & contemplatives utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?" "No, deva-king, not all brahmans & contemplatives are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate." "But why, dear sir, are not all brahmans & contemplatives utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?" "Those monks who are released through the total ending of craving are the ones who are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate. This is why not all brahmans & contemplatives are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate." Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." Then Sakka, having delighted in & expressed his approval of the Blessed One's words, said to him: "Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, which is why one is reborn in high states & low. Whereas other outside brahmans & contemplatives gave me no chance to ask them these questions, the Blessed One has answered at length, so that he has removed the arrow of my uncertainty & perplexity." "Deva-king, do you recall having asked other brahmans & contemplatives these questions?" "Yes, lord, I recall having asked other brahmans & contemplatives these questions." "If it's no inconvenience, could you tell me how they answered?" "It's no inconvenience when sitting with the Blessed One or one who is like him." "Then tell me, deva-king." "Having gone to those whom I considered to be brahmans & contemplatives living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, 'What is your name?' "Being asked, I responded, 'I, dear sir, am Sakka, the deva-king.' "So they questioned me further, 'But what kamma did you do to attain to this state?' "So I taught them the Dhamma as far as I had heard & mastered it. And they were gratified with just this much: 'We have seen Sakka, the deva-king, and he has answered our questions!' So, instead of my becoming their disciple, they simply became mine. But I, lord, am the Blessed One's disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening." "Deva-king, do you recall ever having previously experienced such happiness & joy?" "Yes, lord, I do." "And how do you recall ever having previously experienced such happiness & joy?" "Once, lord, the devas & asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: 'Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.' But my attainment of happiness & joy was in the sphere of violence & weapons. It didn't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness & joy on hearing the Blessed One's Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding." ... Then Sakka, the deva-king, touched the earth with his hand and said three times, "Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One! Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One! Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!" While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye — "Whatever is subject to origination is all subject to cessation" — as it also did to [his following of] 80,000 other devas. Such were the questions that the Blessed One answered at Sakka's bidding. And so this discourse is called "Sakka's Questions." Note 1. Objectification = papañca. The tendency of the mind to proliferate issues from the sense of "self." This term can also be translated as self-reflexive thinking, reification, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict. The categories of objectification stem from the self-reflexive thought, "I am the thinker," (see Sn 4.14), and include the categories of inappropriate attention (see MN 2): being/not-being, me/not-me, mine/not-mine, doer/done-to. The perceptions of objectification include such thoughts as "This is me. This is mine. This is my self." These perceptions and categories turn back on the person who allows them to proliferate, giving rise to internal conflict & strife, which then expand outward. For more on these terms, see MN 18. Sn 4.14www.accesstoinsight.org/tipitaka/kn/snp/snp.4.14.than.htmlMN 2www.accesstoinsight.org/tipitaka/mn/mn.002.than.htmlMN 18www.accesstoinsight.org/tipitaka/mn/mn.018.than.html2. For further discussion of the skillful and unskillful pursuit of these feelings, see MN 101 and MN 137.
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Post by Anne Terri on May 3, 2012 11:37:10 GMT 1
DN 26 PTS: D iii 58 Cakkavatti Sutta: The Wheel-turning Emperor translated from the Pali by Thanissaro Bhikkhu © 2002–2012
Translator's Introduction The body of this sutta consists of a narrative illustrating the power of skillful action. In the past, unskillful behavior was unknown among the human race. As a result, people lived for an immensely long time — 80,000 years — endowed with great beauty, wealth, pleasure, and strength. Over the course of time, though, they began behaving in various unskillful ways. This caused the human life span gradually to shorten, to the point where it now stands at 100 years, with human beauty, wealth, pleasure, and strength decreasing proportionately. In the future, as morality continues to degenerate, human life will continue to shorten to the point were the normal life span is 10 years, with people reaching sexual maturity at five. "Among those human beings, the ten courses of action (see AN 10.176) will have entirely disappeared... The word 'skillful' will not exist, so from where will there be anyone who does what is skillful? Those who lack the honorable qualities of motherhood, fatherhood, contemplative-hood, & brahman-hood will be the ones who receive homage... Fierce hatred will arise, fierce malevolence, fierce rage, & murderous thoughts: mother for child, child for mother, father for child, child for father, brother for sister, sister for brother." Ultimately, conditions will deteriorate to the point of a "sword-interval," in which swords appear in the hands of all human beings, and they hunt one another like game. A few people, however, will take shelter in the wilderness to escape the carnage, and when the slaughter is over, they will come out of hiding and resolve to take up a life of skillful and virtuous action again. With the recovery of virtue, the human life span will gradually increase again until it reaches 80,000 years, with people attaining sexual maturity at 500. Only three diseases will be known at that time: desire, lack of food, and old age. Another Buddha — Metteyya (Maitreya) — will gain Awakening, his monastic Sangha numbering in the thousands. The greatest king of the time, Sankha, will go forth into homelessness and attain arahantship under Metteyya's guidance. The story, after chronicling the ups and downs of human wealth, life span, etc., concludes with the following lesson on kamma and skillful action. ..."Monks, live with yourself as your island, yourself as your refuge, with nothing else as your refuge. Live with the Dhamma as your island, the Dhamma as your refuge, with nothing else as your refuge. [1] And how does a monk live with himself as his island, himself as his refuge, with nothing else as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with nothing else as his refuge? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk lives with himself as his island, himself as his refuge, with nothing else as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with nothing else as his refuge. "Wander, monks, in your proper range, your own ancestral territory. When you wander in your proper range, your own ancestral territory, you will grow in long life, beauty, pleasure, wealth, & strength. "And what constitutes a monk's long life? [2] There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... founded on intent... He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion. From the development & pursuit of these four bases of power, he can stay (alive) for an aeon, if he wants, or for the remainder of an aeon. This constitutes a monk's long life. "And what constitutes a monk's beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This constitutes a monk's beauty. "And what constitutes a monk's pleasure? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling 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. 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.' 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. This constitutes a monk's pleasure. "And what constitutes a monk's wealth? There is the case where a monk keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion... imbued with appreciation... "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. "This constitutes a monk's wealth. "And what constitutes a monk's strength? There is the case where a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. This constitutes a monk's strength. "Monks, I don't envision any other single strength so hard to overcome as this: the strength of Mara. [3] And the adopting of skillful qualities is what causes this merit to increase." [4] That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. Notes1. This can also be translated as: "Live with mental qualities (dhammas) as your island, mental qualities as your refuge, with nothing else as your refuge." 2. Literally, "what is in a monk's long life?" This appears to be an idiomatic usage of the locative case. The commentary interprets this idiom as meaning, what causes a monk's long life, beauty, etc. From this reading, it explains, for example, that a monk attracts wealth if he develops the four sublime attitudes. While this is true, it seems to cheapen the message of this passage. 3. This last passage is related to the opening passage of the sutta, in which the Buddha says, "Wander, monks, in your proper range, your own ancestral territory. When one wanders in his proper range, his own ancestral territory, Mara gains no opening, Mara gains no foothold. And it is because of adopting skillful qualities that this merit increases." See also SN 47.6-7. 4. This is the refrain repeated with each stage in the account of how human life will improve in the aftermath of the sword-interval. Here, "merit" seems to have the meaning it has in Iti 22: "Don't be afraid of acts of merit." This is another way of saying what is blissful, desirable, pleasing, endearing, charming — i.e., acts of merit.
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Post by Anne Terri on May 3, 2012 11:40:51 GMT 1
DN 31 PTS: D iii 180 Sigalovada Sutta: The Buddha's Advice to Sigalaka translated from the Pali by John Kelly, Sue Sawyer, and Victoria Yareham © 2005–2012 This is what I heard. 1. On one occasion, the Buddha[1] was living near the town of Rajagaha[2] at a spot in the Bamboo Grove called the Squirrel's Feeding Place. At that time a young householder named Sigalaka arose early and set out from Rajagaha with freshly washed clothes and hair.[3] With palms together held up in reverence,[4] he was paying respect towards the six directions:[5] that is east, south, west, north, lower and upper. 2. Meanwhile the Buddha dressed himself in the early morning, took his bowl and robe and went in to Rajagaha on alms round. On the way, he saw Sigalaka worshipping the six directions. Seeing this, the Buddha said to him: "Young man, why have you risen in the early morning and set out from Rajagaha to worship in such a way?" "Dear sir, my father on his deathbed urged me, 'My son, you must worship the directions'. So, dear sir, realizing, honoring, respecting, and holding sacred my father's request, I have risen in the early morning and set out from Rajagaha to worship in this way." "But, young man, that is not how the six directions should be worshipped according to the discipline of the noble ones." "Then how, dear sir, should the six directions be worshipped according to the discipline of the noble ones? I would appreciate it if you would teach me the proper way this should be done." "Very well, young man, listen and pay careful attention while I tell you." "Yes, dear sir," agreed Sigalaka. The Buddha said this: 3. "Young man, by abandoning the four impure actions, a noble disciple refrains from harmful deeds rooted in four causes and avoids the six ways of squandering wealth. So, these fourteen harmful things are removed. The noble disciple, now with the six directions protected, has entered upon a path for conquering both worlds, firmly grounded in this world and the next. At the dissolution of the body after death, a good rebirth occurs in a heavenly world. "What four impure actions are abandoned? The harming of living beings is an impure action, taking what is not given is an impure action, sexual misconduct is an impure action, and false speech is an impure action.[6] These four are abandoned." That is what the Buddha said. 4. Summing up in verse, the sublime teacher said: "Harming living beings, taking what is not given, False speech, and pursuing the loved one of another: These the wise surely do not praise." 5. "What are the four causes of harmful deeds? Going astray through desire, hatred, delusion, or fear, the noble disciple does harmful deeds. But, young man, not going astray through desire, hatred, delusion, or fear, the noble disciple does not perform harmful deeds." That is what the Buddha said. 6. Summing up in verse, the sublime teacher said: "Desire, hatred, delusion, or fear: Whoever transgresses the Dhamma by these, Has a reputation that comes to ruin, Like the moon in the waning fortnight. Desire, hatred, delusion, or fear: Whoever transgresses not the Dhamma by these, Has a reputation that comes to fullness, Like the moon in the waxing fortnight." 7. "And what six ways of squandering wealth are to be avoided? Young man, heedlessness caused by intoxication, roaming the streets at inappropriate times, habitual partying, compulsive gambling, bad companionship, and laziness are the six ways of squandering wealth. 8. "These are the six dangers inherent in heedlessness caused by intoxication: loss of immediate wealth, increased quarreling, susceptibility to illness, disrepute, indecent exposure, and weakened insight. 9. "These are the six dangers inherent in roaming the streets at inappropriate times: oneself, one's family, and one's property are all left unguarded and unprotected; one is suspected of crimes; then rumors spread; and one is subjected to many miseries. 10. "These are the six dangers inherent in habitual partying: You constantly seek, 'Where's the dancing? Where's the singing? Where's the music? Where are the stories? Where's the applause? Where's the drumming?' 11. "These are the six dangers inherent in compulsive gambling: winning breeds resentment; the loser mourns lost property; savings are lost; one's word carries no weight in a public forum; friends and colleagues display their contempt; and one is not sought after for marriage, since a gambler cannot adequately support a family. 12. "These are the six dangers inherent in bad companionship: any rogue, drunkard, addict, cheat, swindler, or thug becomes a friend and colleague. 13. "These are the six dangers inherent in laziness: saying, 'It's too cold,' one does not work; saying, 'It's too hot,' one does not work; saying, 'It's too late,' one does not work; saying, 'It's too early,' one does not work; saying, 'I'm too hungry,' one does not work; saying, 'I'm too full,' one does not work. With an abundance of excuses for not working, new wealth does not accrue and existing wealth goes to waste." That is what the Buddha said. 14. Summing up in verse, the sublime teacher said: "Some are drinking buddies, Some say, 'Dear friend! Dear friend!'. But whoever in hardship stands close by, That one truly is a friend. Sleeping late, adultery, Hostility, meaninglessness, Harmful friends, utter stinginess: These six things destroy a person. Bad friends, bad companions, Bad practices — spending time in evil ways, By these, one brings oneself to ruin, In this world and the next. Seduction, gambling, drinking, singing, dancing, Sleeping by day, wandering all around untimely, Harmful friends, utter stinginess: These things destroy a person. They play with dice; they drink spirits; They consort with lovers dear to others. Associating with low-life and not the esteemed, They come to ruin like the waning moon. Whoever is a drunkard, broke, and destitute, Dragged by thirst from bar to bar, Sinking into debt like a stone in water Into bewilderment quickly plunges. When sleeping late becomes a habit And night is seen as time to rise, For one perpetually intoxicated, A home life cannot be maintained. 'Too cold! Too hot! Too late!': they say. Having wasted work time this way, The young miss out on opportunities. For one regarding cold and hot As not more than blades of grass, Doing whatever should be done, Happiness will not be a stranger." 15. "Young man, be aware of these four enemies disguised as friends: the taker, the talker, the flatterer, and the reckless companion. 16. "The taker can be identified by four things: by only taking, asking for a lot while giving little, performing duty out of fear, and offering service in order to gain something. 17. "The talker can be identified by four things: by reminding of past generosity, promising future generosity, mouthing empty words of kindness, and protesting personal misfortune when called on to help. 18. "The flatterer can be identified by four things: by supporting both bad and good behavior indiscriminately, praising you to your face, and putting you down behind your back. 19. "The reckless companion can be identified by four things: by accompanying you in drinking, roaming around at night, partying, and gambling." That is what the Buddha said. 20. Summing up in verse, the sublime teacher said: "The friend who is all take, The friend of empty words, The friend full of flattery, And the reckless friend; These four are not friends, but enemies; The wise understand this And keep them at a distance As they would a dangerous path." 21. "Young man, be aware of these four good-hearted friends: the helper, the friend who endures in good times and bad, the mentor, and the compassionate friend. 22. "The helper can be identified by four things: by protecting you when you are vulnerable, and likewise your wealth, being a refuge when you are afraid, and in various tasks providing double what is requested. 23. "The enduring friend can be identified by four things: by telling you secrets, guarding your own secrets closely, not abandoning you in misfortune, and even dying for you. 24. "The mentor can be identified by four things: by restraining you from wrongdoing, guiding you towards good actions, telling you what you ought to know, and showing you the path to heaven. 25. "The compassionate friend can be identified by four things: by not rejoicing in your misfortune, delighting in your good fortune, preventing others from speaking ill of you, and encouraging others who praise your good qualities." That is what the Buddha said. 26. Summing up in verse, the sublime teacher said: "The friend who is a helper, The friend through thick and thin, The friend who gives good counsel, And the compassionate friend; These four are friends indeed, The wise understand this And attend on them carefully, Like a mother her own child. The wise endowed with virtue Shine forth like a burning fire, Gathering wealth as bees do honey And heaping it up like an ant hill. Once wealth is accumulated, Family and household life may follow. By dividing wealth into four parts, True friendships are bound; One part should be enjoyed; Two parts invested in business; And the fourth set aside Against future misfortunes." 27. "And how, young man, does the noble disciple protect the six directions? These six directions should be known: mother and father as the east, teachers as the south, spouse and family as the west, friends and colleagues as the north, workers and servants as the lower direction, and ascetics and Brahmans as the upper direction. 28. "In five ways should a mother and father as the eastern direction be respected by a child: 'I will support them who supported me; I will do my duty to them; I will maintain the family lineage and tradition; I will be worthy of my inheritance; and I will make donations on behalf of dead ancestors.' "And, the mother and father so respected reciprocate with compassion in five ways: by restraining you from wrongdoing, guiding you towards good actions, training you in a profession, supporting the choice of a suitable spouse, and in due time, handing over the inheritance. "In this way, the eastern direction is protected and made peaceful and secure. 29. "In five ways should teachers as the southern direction be respected by a student: by rising for them, regularly attending lessons, eagerly desiring to learn, duly serving them, and receiving instruction. "And, teachers so respected reciprocate with compassion in five ways: by training in self-discipline, ensuring the teachings are well-grasped, instructing in every branch of knowledge, introducing their friends and colleagues, and providing safeguards in every direction. "In this way, the southern direction is protected and made peaceful and secure. 30. "In five ways should a wife as the western direction be respected by a husband: by honoring, not disrespecting, being faithful, sharing authority, and by giving gifts. "And, the wife so respected reciprocates with compassion in five ways: by being well-organized, being kindly disposed to the in-laws and household workers, being faithful, looking after the household goods, and being skillful and diligent in all duties.[7] In this way, the western direction is protected and made peaceful and secure. 31. "In five ways should friends and colleagues as the northern direction be respected: by generosity, kind words, acting for their welfare, impartiality, and honesty. "And, friends and colleagues so respected reciprocate with compassion in five ways: by protecting you when you are vulnerable, and likewise your wealth, being a refuge when you are afraid, not abandoning you in misfortunes, and honoring all your descendants. "In this way, the northern direction is protected and made peaceful and secure. 32. "In five ways should workers and servants as the lower direction be respected by an employer: by allocating work according to aptitude, providing wages and food, looking after the sick, sharing special treats, and giving reasonable time off work. "And, workers and servants so respected reciprocate with compassion in five ways: being willing to start early and finish late when necessary, taking only what is given, doing work well, and promoting a good reputation. "In this way, the lower direction is protected and made peaceful and secure. 33. "In five ways should ascetics and Brahmans as the upper direction be respected: by kindly actions, speech, and thoughts, having an open door, and providing material needs. "And, ascetics and Brahmans so respected reciprocate with compassion in six ways: by restraining you from wrongdoing, guiding you to good actions, thinking compassionately, telling you what you ought to know, clarifying what you already know, and showing you the path to heaven. "In this way, the upper direction is protected and made peaceful and secure." That is what the Buddha said. 34. Summing up in verse, the sublime teacher said: "Mother and father as the east, Teachers as the south, Spouse and family as the west, Friends and colleagues as the north, Servants and workers below, Brahmans and ascetics above; These directions a person should honor In order to be truly good. Wise and virtuous, Gentle and eloquent, Humble and accommodating; Such a person attains glory. Energetic, not lazy, Not shaken in misfortune, Flawless in conduct, and intelligent; Such a person attains glory. A compassionate maker of friends, Approachable, free from stinginess, A leader, a teacher, and diplomat; Such a person attains glory. Generosity and kind words, Conduct for others' welfare, Impartiality in all things; These are suitable everywhere. These kind dispositions hold the world together, Like the linchpin of a moving chariot. And should these kind dispositions not exist, Then the mother would not receive Respect or honor from her child, Neither would a father. Upon these things The wise reflect; They obtain greatness And are sources of praise." 35. When all was said, the young householder, Sigalaka, exclaimed to the Buddha: "Wonderful, dear sir! Wonderful! It is as though you have set upright what was overturned, or uncovered what was concealed, or shown the path to one gone astray, or brought an oil-lamp into the darkness such that those with eyes could see. So too has the Buddha made clear the Dhamma by various ways. I go for refuge to the Buddha and to the Dhamma and to the monastic community.[8] May the exalted one accept me as a lay-follower gone for refuge from henceforth for as long as I live." Notes1. Throughout the text the word used to signify the Buddha is Bhagavant, a Pali word meaning "Blessed One" or "Fortunate One". To make the language clearer for modern audiences we have chosen to just use "the Buddha". 2. Literally meaning "the house of the king", Rajagaha was a large city and the capital of the Magadha kingdom. 3. Sigalaka's freshly washed clothes and hair perhaps highlight that he has just performed the Vedic bathing ritual of tarpa.na. While chanting mantras, the bather would cup his hands with water and then allow it to flow back into the river. Following the ablution, he dresses in clean clothes. (See Klaus K. Klostermaier, A Survey of Hinduism, 2nd ed. (Albany: State University of New York Press, 1994), Chitrabhanu Sen, A Dictionary of the Vedic Rituals: Based on the Srauta and Grhya Sutras (New Delhi: Concept Publishing Company, 1978).) 4. More specifically, Sigalaka is worshipping with joined hands outstretched. 5. The Pali words denoting the six directions have obvious symbolic implications in relation to the six groups of people that the Buddha associates with them. Puratthima ("east") derives from the Sanskrit word purastaat, which in addition to denoting the east, means "before, forward, in or from the front;... in the beginning" (Monier Monier-Williams, Carl Cappeller, and Ernst Leumann, A Sanskrit-English Dictionary: Etymologically and PhiLaughing with Joyogically Arranged with Special Reference to Cognate Indo-European Languages, New ed. (Delhi: Motilal Banarsidass, 2002), 634.). The parents are represented in the east, as they are our beginning. Dakkhi.na, the south, also means "the right (as opposed to the left)" (T. W. Rhys Davids and Wilhelm Stede, The Pali Text Society's Pali-English Dictionary (Oxford: Pali Text Society, 1999), 311.). The right side, considered as respectful, aptly represents the teachers. As the sun sets in the west, pacchima symbolizes the conclusion of one's life where one's own spouse and family are found. While the Pali word he.t.thima, denoting the lower direction, does not give great symbolic context, a Sanskrit equivalent, dhruva, in the Atharva-Veda (AV) III.26, 27 does. As six directions are mentioned only in three Sanskrit texts, these references are important. The adjective dhruva, when taken with di"s, as it is here, means "the point of the heavens directly under the feet" (Monier-Williams, Cappeller, and Leumann, A Sanskrit-English Dictionary, 521.). As servants and slaves represent the direction underfoot in the Si"ngalovada-Suttanta, a clear image of social inferiority emerges with the under-classes literally being trodden on. Uparima, the uppermost direction, represents the Brahmans and ascetics, who may be seen as being closer to heaven and spiritually higher than the layperson. 6. The impure actions which are abandoned by the noble disciple constitute the first four of five precepts taken by laypeople which make up the siila, or morality, group referred to in the Buddha's Noble Eightfold Path, that is, Right Speech, Right Action, and Right Livelihood. Siila is a prerequisite for the other path groups (the samaadhi, concentration, group and the pa~n~naa, wisdom, group) for a very practical reason; the remorse and guilt that disturb the mind of an immoral person make meditation, and thus progress towards awakening, impossible. The five precepts can be baldly stated as: 1) not taking life; 2) not stealing; 3) not committing adultery; 4) not lying; and 5) not taking intoxicants. However, they go beyond a simple list of prohibitions and offer a model lifestyle that develops the qualities of an awakened person. So not taking life holds within it the implication of an active determination to preserve life, to live with care and consideration for the well-being of others. Not stealing implies a sensitivity for the possessions of others (both material and otherwise), as well as for the natural resources available in nature. Not committing adultery also means committing to one's relationship wholeheartedly. Not lying connotes a reverence for the truth as well as for the value of gentle, mild speech. Taking intoxicants is to risk breaking all of the other precepts through heedlessness, and so is to be avoided. Maintaining siila is a private matter for individuals; there is no authority meting out punishment for non-observance. One able to maintain the precepts is one who lives a careful, considerate, and mindful existence, most conducive to the development of concentration, wisdom, and ultimately nibbaana. The latter of course is the Buddha's real goal for his students, a goal that goes far beyond mindless adherence to a set of rules. 7. It may be significant to note that the Pali continually uses the word "and" to connect the duties of the wife as well as those of the servants and workers in paragraph 32. Could this be because these people were considered socially inferior? 8. The Sa"ngha.
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Post by Anne Terri on May 3, 2012 11:47:56 GMT 1
DN 32 PTS: D iii 194 Atanatiya Sutta: Discourse on Atanatiya translated from the Pali by Piyadassi Thera © 1999–2012 Thus have I heard: [1] On one occasion the Blessed One was living on the Vulture's Peak near Rajagaha (Rajagir). Then four great kings[2] having placed a guard over the four quarters, with a large army of Yakkhas, of Gandhabbas, of Kumbhandas, of Nagas; having placed troops; having placed a barricade of soldiers on four sides, came to the presence of the Blessed One, when the night was far advanced, illuminating the entire Vulture's Peak with their surpassing radiance, saluted the Blessed One and sat on one side. From among the (attendant) Yakkhas, some saluted the Blessed One, and sat on one side; some exchanged greetings with the Blessed One conversing in a friendly and courteous manner, and sat on one side; some saluted him with clasped hands, and sat on one side; some announced their name and lineage, and sat on one side; some sat on one side in silence. Then the great King Vessavana (Skt. Vaisravana[3]), who was seated on one side, said to the Blessed One: "Venerable Sir (bhante), there are eminent Yakkhas who are not pleased with the Blessed One, there are also eminent Yakkhas pleased with the Blessed One. There are Yakkhas of middle rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. There are Yakkhas of inferior rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. The Yakkhas, bhante, as a rule, are not pleased with the Blessed One. What is the reason for this?" "Well, the Blessed One teaches the Dhamma to establish abstention from killing, from stealing, from sexual misconduct, from false speech, and from liquor that causes intoxication and negligence. To them such teaching is unpleasant and unpalatable." "Surely bhante, there are disciples of the Blessed One. They frequent the remote recesses of forest and woodland wilderness where there is no sound, no tumult, where breezes are void of human contact, and suitable for man's seclusion and quiet contemplation. There are eminent Yakkhas who haunt these forests, who have no faith in the word of the Blessed One. "Bhante, may the Blessed One learn the Atanata[4] protection so that the displeased Yakkhas may be pleased, so that the monks and nuns, laymen and laywomen, may be at ease, guarded, protected and unharmed." The Blessed One gave consent by his silence. Then the great King Vessavana, knowing that the Blessed One had consented, recited the Atanatiya protection: 1. "Homage to Vipassi (the Buddha) possessed of the eye (of wisdom) and splendor. Homage to Sikhi (the Buddha) compassionate towards all beings. 2. "Homage to Vessabhu (the Buddha) free from all defilements and possessed of ascetic energy. Homage to Kakusanda (the Buddha), the conqueror of (the five-fold) host of Mara. 3. "Homage to Konagamana (the Buddha) who has shed all defilements, and had lived the holy life. Homage to Kassapa (the Buddha) who is fully freed from all defilements. 4. "Homage to Angirasa (the Buddha Gotama), the son of the Sakyas, who is full of radiance, and who proclaimed the Dhamma that dispels all suffering. 5. "Those in the world, who have extinguished (the flames of passion), and have perceived through insight (meditation), things as they really are, they never slander anyone; they are mighty men who are free from fear. 6. "Gotama (the Buddha) dear to gods and men, endowed with knowledge and virtue,[5] mighty and fearless, all do homage to him (homage be to him). 7-8. "When the resplendent sun — offspring of Aditi — with its full orb, arises, then the night ceases, and it is called the day. The direction from which the sun rises (is the East). There exists the ocean deep and vast. 9. "This — a spreading sheet of water — they know as the ocean. Where there is East (to the East of Mount Meru) they say that quarter is East. 10. "Custodian of this quarter is a great king named Dhatarattha who has a retinue of attendants, and is sovereign lord of the Gandhabbas. 11. "Attended by Ghandhabbas he enjoys their song and dance. Many are his (Datharatta's) sons, all of one name, so have I heard. 12-13. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha — Kinsman of the sun, mighty and fearless — salute him from afar: "Homage to thee, who art unique among mankind; glory to thee, the noblest among men."[6] 14-15. "As by thy omniscience,[7] thou hast looked on (mankind with a knowing eye), even the non-humans pay reverence to thee. This we have often heard. We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They too say: 'We reverence Gotama, the Conqueror, we reverence Gotama who is endowed with knowledge and virtue.'" 16-18. "The direction from where the petas (corpses), backbiters, murderers, the fierce brigands, and the deceitful are removed, is the direction (to the right of Mount Meru), and is called the quarter of the South. The custodian of this quarter is a great king named Virulha who has a retinue of attendants, and is the sovereign lord of Kumbhandas. Attended by the Kumbhandas he enjoys their song and dance. 19. "Many are his (Virulha's) sons, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they. 20. "They too, beholding the Buddha — Kinsman of the sun, mighty and fearless — salute him from afar: 'Homage to thee, who art unique among mankind; glory to thee, the highest among men.' 21-22. "As by thy omniscience, thou hast looked on (mankind with a knowing eye), even the non-humans pay reverence to thee. This we have often heard. We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama who is endowed with knowledge and virtue.' 23-24. "When the resplendent sun — offspring of Aditi — with its full orb, sets, then the day ceases, and it is called night. The direction where the sun sets (is the West). There exists the ocean deep and vast. 25. "This — a spreading sheet of water — they know as the ocean. Where there is West (to the West of Mount Meru) they say that quarter is West. 26. "Custodians of this quarter is a great king named Virupakkha who has a retinue of attendants, and is sovereign lord of the Nagas. 27. "Attended by Nagas he enjoys their song and dance. Many are his (Virupakkha's) sons, all of one name, so have I heard. 28-29. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha — Kinsman of the sun, mighty and fearless — salute him from afar: 'Homage to thee, who art unique among mankind; glory to thee, the noblest among men.' 30-31. "As by thy omniscience, thou hast looked on (mankind with a knowing eye), even the non-humans pay reverence to thee. This we have often heard. We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama who is endowed with knowledge and virtue.' 32. "Where lies delightful Uttarakuru (the Northern continent), where towers beautiful Mount Meru, there are born men who are selfless and unattached. 33. "They neither sow the seed nor use[8] the plow. Spontaneously grown corn is there for them to enjoy. 34. "The rice, purged of the red powder and of husk, clean and sweet-scented, is boiled in golden vessels; it is this that they partake of. 35. "They make of cows a single-seated mount (like mounting on horseback)[9] and ride about from place to place. 36-37. "They make use of women and men, girls and boys as vehicles, and travel from place to place in them. 38. "Mounting on vehicles (on elephants and horses) they (the Yakkhas of King Vessavana) travel in every direction. 39. "This king who has a retinue of attendants, is possessed of elephants and horses on which he rides. He also has celestial chariots, palaces, and palanquins. He has cities well built in the celestial regions. "Their names are Atanata, Kusinata, Parakusinata, Natapuriya, Parakusitanata. To the North, the city of Kapilavata, to the South[10] Janogha, and cities named Navanavati, Ambara-ambaravati and the kingdom of Alakamanda. Happy one (addressing the Buddha), this Kuvera (another name for Vessavana) has a kingdom named Visna, therefore, the great king Kuvera is called Vessavana. There are Yakkhas (of this king) who hold investigations and make them known. They are Tatola, Tattala, Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja) Arittho, Nemi (Arittha-nemi). There (in Visana kingdom) lies the lake Dharani whence rain-clouds (drawing water) pour them forth. And there is also the hall named Bhagalavati where the Yakkhas assemble. 40. "There (round about the hall) are trees bearing perpetual fruit. (On these trees) there are multitudes of birds. There also is heard the cry of peacocks and herons, and the melodious song of kokilas (the Indian cuckoo). 41. "There (near the lake) the cry of the birds, who call 'Live ye! Live ye!' (jivamjivaka) is heard. The bird Otthavacittaka ('O lift your hearts!'), the jungle fowls, the crabs and the Pokkharasataka birds roam the woods. 42. "There the cry of the parrot, the myna-birds and the dandamanavaka birds is heard. And Kuvera's lotus-lake ever lies in her beauty in all seasons. 43-44. "That direction (to the North of Mount Meru) is called by people the quarter of the North. The custodian of this quarter is a great king named Kuvera who has a retinue of attendants, and is sovereign lord of the Yakkhas. Attended by the Yakkhas he enjoys their songs and dance. 45. "Many are his (Kuvera's) sons, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they. 46. "They too, beholding the Buddha, kinsman of the sun, mighty and fearless, salute him from afar: 'Homage to thee, who art unique among mankind! Glory to thee, the noblest among men.' 47-48. "As by thy pure omniscience thou hast looked on (mankind); even the non-humans pay reverence to thee, this we have heard. We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They, too, say, 'We reverence Gotama, the Conqueror, we reverence Gotama who is endowed with knowledge and virtue.' "Happy One, this is the Atanata protection whereby both the monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed. "If any monk or nun, layman or laywoman learns by heart this Atanata protection, and be word-perfect in repeating it, and if any non-human male or female Yakkha, youth or maiden Yakkha, Yakkha Minister or any Yakkha, or Yakkha attendant; male or female Gandhabba... (as before); male or female Kumbhanda... male or female Naga... were to walk with him or her, or stand or sit or lie down with him or her with malevolent intent, such a non-human, Happy One, will not obtain hospitality from any town or township, will not obtain a place to dwell, nor could live in the Kingdom of Alakamanda. He will not be able to attend the meetings of the Yakkhas. Further he would not be accepted or given in marriage, he would be reproached (by casting remarks on his deformed teeth or eyes or any part of the body), and the non-humans would put an empty bowl over his head and split it (head) in seven pieces. "Happy One, there are non-humans who are fierce, violent, given to retaliation; those non-humans heed neither the (four) great kings, nor their ministers nor their attendants. They are called rebels against the (four) great kings. Even as in the kingdom of Magadha, the thieves heed neither the king of Magadha, nor the ministers, nor their attendants, and are called rebels against the king of Magadha, so there are non-humans who are fierce... (as before). They are called rebels against the (four) great kings. "Happy One, if any non-human — male or female Yakkha, youth or maiden Yakkha, yakkha minister or any Yakkha, or Yakkha attendant; male or female Gandhabba... (as before); male or female Kumbhanda... male or female Naga... were to walk with a monk or nun, or a layman or laywoman, or stand, or sit, or lie down with him or her with malevolent intent, then should (the molested one) inform, cry aloud and shout to those Yakkhas, to the mighty Yakkhas, their commanders and chief commanders saying: 'This Yakkha is seizing me, takes possession of me, is harassing me, assailing me, is harming me, harming me intensely and would not let me go!' "Who are the Yakkhas, mighty Yakkhas and commanders, and chief commanders (to whom such appeal should be made)? 49. Inda, Soma, and Varuna, Bharadvaja, Pajapati, Candana, Kamasettha too, Kinnughandu, Nigahandu, 50. Panada, Opamanna too, Devasata and Matali, Cittasena and Gandhabba, Nala, Raja, Janesabha, 51. Satagira, Hemavata, Punnaka, Karatiya, Gula, Sivaka, Mucalinda too, Vessamitta, Yugandhara, 52. Gopala, Suppagedha too, Hiri, Netti, and Mandiya, Pañcalacanda, Alavaka, Pajjunna, Sumana, Sumukha, Dadamukkha, With these Serisakka. "These are the Yakkhas, mighty Yakkhas, the commanders, the chief commanders to whom (the molested one) should inform, cry aloud and shout saying: 'This Yakkha is seizing me, takes possession of me, is harassing me, assailing me, is harming me, and harming me intensely, and this Yakkha would not let me go!' "This, Happy One, is the Atanata protection whereby monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed. "Happy One, we now take our leave of you; for we have many duties to attend to (so said the four Great Kings)." "Great Kings, it is time for your departure" (replied the Buddha). The four great kings arose from their seats, and saluting the Blessed One, circled round him on his right side, and there and then vanished. From among the (attendant) Yakkhas some arose from their seats, and saluted the Blessed One, circled round him on his right side, and there and then vanished; some exchanged greetings with the Blessed One conversing in a friendly and courteous manner, and there and then vanished; some saluted the Blessed One with clasped hands, and there and then vanished; some announced their name and lineage, and there and then vanished; some in silence there and then vanished. When the night had passed the Blessed One addressed the monks: (The Buddha related to the monks word for word what has been said by the great King Vessavana, see above.) "Learn by heart, monks, the Atanata protection, constantly make use of it, bear it in mind. This Atanata protection, monks, pertains to your welfare, and by virtue of it, monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed." This the Blessed One said. Those monks glad at heart rejoiced at the words of the Blessed One. Notes1. D. No. 32. 2. They are Dhatarattha, Virulha, Virupakkha, and Vessavana, presiding over the four quarters in the celestial regions. 3. Vessavana, king of the Northern quarter, according to the Commentary, was familiar with the Buddha, expert in conversation and well-disciplined, and thus he became the spokesman. Kuvera is another name for Vessavana. . 4. According to Dighanikaya-attakatha-tika (vol iii, p. 194), King Vessavana had a town by the name of Atanata, where the four kings assembled and recited this Paritta which speaks of the virtues of the seven Buddhas: Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, Gotama. They approached the Buddha with the intention of obtaining his approval in which event, they felt, that this Paritta will attain a revered position: "satthu kathite imam parittam garu bhavissatiti pi aha" (Comy). Learn, ugganhatha: There is nothing for the Buddha to learn afresh. As the Commentary says, it was to create an opportunity for the Buddha to listen to the discourse, "Imam parittam savetum okasam karonto evamha." 5. Vijja-carana: literally science and conduct. 6. From the 13th stanza I have adopted the method of numbering the stanzas in consecutive order. 7. Kusalena, an unusual phrase: "omniscience," "pure wisdom," "sublime wisdom" (Comy). 8. Na piniyanti, literally they do not carry the plough. 9. Tam pittim abhiruyha, mounting on the back (Comy). 10. Etassa aparabhage (Com).
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