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Majjhima Nikaya 135
Culakammavibhanga Sutta
The Shorter Exposition of Kamma
Translated from the Pali by Ñanamoli Thera
For free distribution only,
by arrangement with the Buddhist Publication Society
Introduction (by Bhikkhu Khantipalo)
You want: long life, health, beauty, power, riches, high birth, wisdom? Or even
some of these things? They do not appear by chance. It is not someone's luck tha
t they are healthy, or another's lack of it that he is stupid. Though it may not
be clear to us now, all such inequalities among human beings (and all sorts of
beings) come about because of the kamma they have made individually. Each person
reaps his own fruits. So if one is touched by short life, sickliness, ugliness,
insignificance, poverty, low birth or stupidity and one does not like these thi
ngs, no need to just accept that that is the way it is. The future need not be l
ike that provided that one makes the right kind of kamma now. Knowing what kamma
to make and what not to make is the mark of a wise man. It is also the mark of
one who is no longer drifting aimlessly but has some direction in life and some
control over the sort of events that will occur.
1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in
Jeta's Grove, Anathapindika's Park.
Then Subha the student (brahmin), Todeyya's son, went to the Blessed One and exc
hanged greetings with him, and when the courteous and amiable talk was finished,
he sat down at one side. When he had done so, Subha the student said to the Ble
ssed One:
2. "Master Gotama, what is the reason, what is the condition, why inferiority an
d superiority are met with among human beings, among mankind? For one meets with
short-lived and long-lived people, sick and healthy people, ugly and handsome p
eople, insignificant and influential people, poor and rich people, low-born and
high-born people, stupid and wise people. What is the reason, what is the condit
ion, why superiority and inferiority are met with among human beings, among mank
ind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas as t
heir progenitor, kammas as their kin, kammas as their homing-place. It is kammas
that differentiate beings according to inferiority and superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance spoken
in brief without expounding the detailed meaning. It would be good if Master Go
tama taught me the Dhamma so that I might understand the detailed meaning of Mas
ter Gotama's utterance spoken in brief without expounding the detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said this:
5. "Here, student, some woman or man is a killer of living beings, murderous, bl
oody-handed, given to blows and violence, merciless to all living beings. Due to
having performed and completed such kammas, on the dissolution of the body, aft
er death, he reappears in a state of deprivation, in an unhappy destination, in
perdition, in hell. If, on the dissolution of the body, after death, instead of
his reappearing in a state of deprivation, in an unhappy destination, in perditi
on, in hell, he comes to the human state, he is short-lived wherever he is rebor
n. This is the way that leads to short life, that is to say, to be a killer of l
iving beings, murderous, bloody-handed, given to blows and violence, merciless t
o all living beings.
6. "But here some woman or man, having abandoned the killing of living beings, a
bstains from killing living beings, lays aside the rod and lays aside the knife,
is considerate and merciful and dwells compassionate for the welfare of all liv
ing beings. Due to having performed and completed such kammas, on the dissolutio
n of the body, after death, he reappears in a happy destination, in the heavenly
world. If, on the dissolution of the body, after death, instead of his reappear
ing in a happy destination, in the heavenly world, he comes to the human state,
he is long-lived wherever he is reborn. This is the way that leads to long life,
that is to say, to have abandoned the killing of living beings, to abstain from
killing living beings, to lay aside the rod and lay aside the knife, to be cons
iderate and merciful, and to dwell compassionate for the welfare of all living b
eings.
7. "Here, student, some woman or man is one who harms beings with his hands or w
ith clods or with sticks or with knives. Due to having performed and completed s
uch kammas, on the dissolution of the body, after death, he reappears in a state
of deprivation...If instead he comes to the human state, he is sickly wherever
he is born. This is the way that leads to sickness, that is to say, to be one wh
o harms beings with one's hands or with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands, or wi
th clods, or with sticks, or with knives. Due to having performed and completed
such kammas, on the dissolution of the body, after death, he reappears in a happ
y destination...If instead he comes to the human state, he is healthy wherever h
e is reborn. This is the way that leads to health, that is to say, not to be one
who harms beings with his hands or with clods or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when lit
tle is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper,
hate and surliness. Due to having performed and completed such kammas, on the d
issolution of the body, after death, he reappears in a state of deprivation...If
instead he comes to the human state, he is ugly wherever he is reborn. This is
the way that leads to ugliness, that is to say, to be furious, angry, ill-dispos
ed, resentful, and to show ill-temper, hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even when mu
ch is said, he is not furious, angry, ill-disposed, resentful, nor does he show
ill-temper, hate or surliness. Due to having performed and completed such kammas
, on the dissolution of the body, after death, he reappears in a happy destinati
on...If instead he comes to the human state, he is beautiful wherever he is rebo
rn. This is the way that leads to beauty, that is to say, not to be angry or giv
en to much rage; even when much is said, not to be furious, angry, ill-disposed
or resentful, or to show ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and harbo
rs envy about others' gains, honor, veneration, respect, salutations and offerin
gs. Due to having performed and completed such kammas, on the dissolution of the
body, after death, he reappears in a state of deprivation...If instead he comes
to the human state, he is insignificant wherever he is reborn. This is the way
that leads to insignificance, that is to say, to be envious, to envy, begrudge,
and harbor envy about others' gain, honor, veneration, respect, salutations and
offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge or ha
rbor envy about others' gain, honor, veneration, respect, salutations and offeri
ngs. Due to having performed and completed such kammas, on the dissolution of th
e body, after death, he reappears in a happy destination...If instead he comes t
o the human state, he is influential wherever he is reborn. This is the way that
leads to influence, that is to say, not to be envious, not to envy, begrudge or
harbor envy about others' gain, honor, veneration, respect, salutations and off
erings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth, sand
als, garlands, perfumes, unguents, bed, roof and lighting to monks or brahmins.
Due to having performed and completed such kamma, on the dissolution of the body
, after death he reappears in a state of deprivation...If instead he comes to th
e human state, he is poor wherever he is reborn. This is the way that leads to p
overty, that is to say, not to be a giver of food, drink, cloth, sandals, garlan
ds, perfumes, unguents, bed, roof and lighting to monks and brahmins.
14. "But here some woman or man is a giver of food, drink, cloth, sandals, perfu
mes, unguents, bed, roof and lighting to monks and brahmins. Due to having perfo
rmed and completed such kamma, on the dissolution of the body, after death, he r
eappears in a happy destination...If instead he comes to the human state, he is
rich wherever he is reborn. This is the way that leads to riches, that is to say
, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, be
d, roof and lighting to monks and brahmins.
15. "Here, student, some woman or man is obdurate and haughty; he does not pay h
omage to whom he should pay homage, or rise up for whom he should rise up, or gi
ve a seat to whom he should give a seat, or make way for whom he should make way
, or worship him who should be worshipped, or respect him who should be respecte
d, or revere him who should be revered, or honor him who should be honored. Due
to having performed and completed such kammas, on the dissolution of the body, a
fter death, he reappears in a state of deprivation...If instead he comes to the
human state, he is low-born wherever he is reborn. This is the way that leads to
low birth, that is to say, to be obdurate and haughty, not to pay homage to who
m he should pay homage, nor rise up for..., nor give a seat to..., nor make way
for..., nor worship..., nor respect..., nor revere..., nor honor him who should
be honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage to wh
om he should pay homage, rises up for whom he should rise up, gives a seat to wh
om he should give a seat, makes way for whom he should make way, worships him wh
o should be worshipped, respects him who should be respected, reveres him who sh
ould be revered, honors him who should be honored. Due to having performed and c
ompleted such kammas, on the dissolution of the body, after death, he reappears
in a happy destination...If instead he comes to the human state, he is high-born
wherever he is reborn. This is the way that leads to high birth, that is to say
, not to be obdurate or haughty, to pay homage to whom he should pay homage, to
rise up for..., to give a seat to..., to make way for..., to worship...respect..
.revere...honor him who should be honored.
17. "Here, student, some woman or man when visiting a monk or brahmin, does not
ask: 'What is wholesome, venerable sir? What is unwholesome? What is blamable? W
hat is blameless? What should be cultivated? What should not be cultivated? What
, by my doing it, will be long for my harm and suffering? Or what, by my doing i
t, will be long for my welfare and happiness?' Due to having performed and compl
eted such kammas, on the dissolution of the body, after death, he reappears in a
state of deprivation...If instead he comes to the human state, he will be stupi
d wherever he is reborn. This is the way that leads to stupidity, that is to say
, when visiting a monk or brahmin, not to ask: 'What is profitable?...Or what, b
y my doing it, will be long for my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahmin, asks: 'What is
profitable, venerable sir?...Or what, by my doing it, will be long for my welfar
e and happiness?' Due to having performed and completed such kammas, on the diss
olution of the body, after death, he reappears in a happy destination...If inste
ad he comes to the human state, he is wise wherever he is reborn. This is the wa
y that leads to wisdom, that is to say, when visiting a monk or brahmin, to ask:
'What is profitable, venerable sir?...Or what, by my doing it, will be long for
my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived, the
way that leads to long life makes people long-lived; the way that leads to sick
ness makes people sick, the way that leads to health makes people healthy; the w
ay that leads to ugliness makes people ugly, the way that leads to beauty makes
people beautiful; the way that leads to insignificance makes people insignifican
t, the way that leads to influence makes people influential; the way that leads
to poverty makes people poor, the way that leads to riches makes people rich; th
e way that leads to low birth makes people low-born, the way that leads to high
birth makes people high-born; the way that leads to stupidity makes people stupi
d, the way that leads to wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas as
their progenitor, kammas as their kin, kammas as their homing-place. It is kamma
s that differentiate beings according to inferiority and superiority."
21. When this was said, Subha the student, Todeyya's son, said to the Blessed On
e: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been
made clear in many ways by Master Gotama, as though he were turning upright what
had been overthrown, revealing the hidden, showing the way to one who is lost,
holding up a lamp in the darkness for those with eyes to see forms.
22. "I go to Master Gotama for refuge, and to the Dhamma and to the Sangha of bh
ikkhus. From today let Master Gotama accept me as a lay follower who has gone to
him for refuge for life."
Source: ATI - For Free Distribution Only, as a Gift of Dhamma.
Dhamma Essay:
Giving Dignity to Life by Bhikkhu Bodhi
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Discourse on Blessings (Maha-mangala Sutta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapi
ndika's monastery. Now when the night was far advanced, a certain deity, whose s
urpassing radiance illuminated the whole of Jetavana, approached the Blessed One
, respectfully saluted him, and stood beside him. Standing thus, he addressed th
e Blessed One in verse:
1. "Many deities and men longing for happiness have pondered on (the question of
) blessings. Pray tell me what the highest blessings are.
2. "Not to associate with the foolish, but to associate with the wise, and to ho
nor those worthy of honor this is the highest blessing.
3. "To reside in a suitable locality, to have performed meritorious actions in t
he past, and to set oneself in the right direction this is the highest blessing.
4. "Vast learning, skill in handicrafts, well grounded in discipline, and pleasa
nt speech this is the highest blessing.
5. "To support one's father and mother; to cherish one's wife and children, and
to be engaged in peaceful occupations this is the highest blessing.
6. "Liberality, righteous conduct, rendering assistance to relatives, and perfor
mance of blameless deeds this is the highest blessing.
7. "To cease and abstain from evil, to abstain from intoxicating drinks, and dil
igent in performing righteous acts this is the highest blessing.
8. "Reverence, humility, contentment, gratitude, and the timely hearing of the D
hamma, the teaching of the Buddha this is the highest blessing.
9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions
on the Dhamma this is the highest blessing.
10. "Self-control, chastity, comprehension of the Noble Truths, and the realizat
ion of Nibbana this is the highest blessing.
11. "The mind that is not touched by the vicissitudes of life,[2] the mind that
is free from sorrow, stainless, and secure this is the highest blessing.
12. "Those who have fulfilled the conditions (for such blessings) are victorious
everywhere, and attain happiness everywhere To them these are the highest bless
ings."
PRACT THESE KNOWING THE BENEFITS CAN BE USED TO HELP OTHERS

The Advantages of Friendship (Mittanisamsa)
These ten gathas (stanzas) recounting the beneficial effects of friendship, are
found in the Magapakkha (Temiya) Jataka, vol. vii. No. 538.
1. He who maintains genuine friendship (who is not treacherous towards friends)
will, whenever he goes far out of his home, receive abundance of hospitality. Ma
ny will obtain their living through him.
2. He who maintains genuine friendship will, whatever country, village or town h
e visits, be honored.
3. He who maintains genuine friendship robbers will not overpower him. Royalty w
ill not look down upon him. He will triumph over all his enemies.
4. He who maintains genuine friendship, returns home with feeling of amity, rejo
ices in the assemblies of people, and becomes the chief among his kinsmen.
5. He who maintains genuine friendship, being hospitable to others, in turn, rec
eives hospitality. Being respectful to others, in turn, receives respect. He enj
oys both praise and fame.
6. He who maintains genuine friendship, being a giver, in turn, receives gifts h
imself. Being worshipful to others, in turn, himself is worshipped. He attains p
rosperity and fame.
7. He who maintains genuine friendship, shines (in glory) like the fire, and is
radiant as a deity. Never will prosperity forsake him.
8. He who maintains genuine friendship, to him there will be many breeding cattl
e. What is sown in the field will flourish. The fruit of that which is sown he e
njoys.[1]
9. He who maintains genuine friendship, should he fall from a precipice or mount
ain or tree, he will be protected (will not be harmed).
10. He who maintains genuine friendship cannot be overthrown by enemies even as
the deep-rooted banyan tree cannot be overthrown by the wind.
Discourse on Advantages of Loving-kindness (Mettanisamsa Sutta [1])
Thus have I heard:
ndika's monastery. Then he addressed the monks saying, "Monks." "Venerable Sir,"
said the monks, by way of reply. The Blessed One then spoke as follows:
"Monks, eleven advantages are to be expected from the release (deliverance) of h
eart by familiarizing oneself with thoughts of loving-kindness (metta), by the c
ultivation of loving-kindness, by constantly increasing these thoughts, by regar
ding loving-kindness as a vehicle (of expression), and also as something to be t
reasured, by living in conformity with these thoughts, by putting these ideas in
to practice, and by establishing them. What are the eleven?
1. "He sleeps in comfort. 2. He awakes in comfort. 3. He sees no evil dreams. 4.
He is dear to human beings. 5. He is dear to non-human beings. 6. Devas (gods)
protect him. 7. Fire, poison, and sword cannot touch him. 8. His mind can concen
trate quickly. 9. His countenance is serene. 10. He dies without being confused
in mind. 11. If he fails to attain arahantship (the highest sanctity here and no
w, he will be reborn in the brahma-world.
"These eleven advantages, monks, are to be expected from the release of heart by
familiarizing oneself with thoughts of loving-kindness, by cultivation of lovin
g-kindness, by constantly increasing these thoughts, by regarding loving-kindnes
s as a vehicle (of expression), and also as something to be treasured, by living
in conformity with these thoughts, by putting these ideas into practice and by
establishing them."
So said the Blessed One. Those monks rejoiced at the words of the Blessed One.
Majjhima Nikaya 117
Maha-cattarisaka Sutta
The Great Forty
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
I have heard that on one occasion the Blessed One was staying at Savatthi, in Je
ta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, I will teach you noble right concentration with it
s supports and requisite conditions. Listen, and pay close attention. I will spe
ak."
"Yes, lord," the monks replied.
The Blessed One said: "Now what, monks, is noble right concentration with its su
pports & requisite conditions? Any singleness of mind equipped with these seven
factors -- right view, right resolve, right speech, right action, right liveliho
od, right effort, & right mindfulness -- is called noble right concentration wit
h its supports & requisite conditions.
"[1] Of those, right view is the forerunner. And how is right view the forerunne
r? One discerns wrong view as wrong view, and right view as right view. This is
one's right view. And what is wrong view? 'There is nothing given, nothing offer
ed, nothing sacrificed. There is no fruit or result of good or bad actions. Ther
e is no this world, no next world, no mother, no father, no spontaneously reborn
beings; no priests or contemplatives who, faring rightly & practicing rightly,
proclaim this world & the next after having directly known & realized it for the
mselves.' This is wrong view.
"And what is right view? Right view, I tell you, is of two sorts: There is right
view with fermentations [asava], siding with merit, resulting in the acquisitio
ns [of becoming]; and there is noble right view, without fermentations, transcen
dent, a factor of the path.
"And what is the right view that has fermentations, sides with merit, & results
in acquisitions? 'There is what is given, what is offered, what is sacrificed. T
here are fruits & results of good & bad actions. There is this world & the next
world. There is mother & father. There are spontaneously reborn beings; there ar
e priests & contemplatives who, faring rightly & practicing rightly, proclaim th
is world & the next after having directly known & realized it for themselves.' T
his is the right view that has fermentations, sides with merit, & results in acq
uisitions.
"And what is the right view that is without fermentations, transcendent, a facto
r of the path? The discernment, the faculty of discernment, the strength of disc
ernment, analysis of qualities as a factor for Awakening, the path factor of rig
ht view in one developing the noble path whose mind is noble, whose mind is free
from fermentations, who is fully possessed of the noble path. This is the right
view that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong view & to enter into right view: This is one's right
effort. One is mindful to abandon wrong view & to enter & remain in right view:
This is one's right mindfulness. Thus these three qualities -- right view, righ
t effort, & right mindfulness -- run & circle around right view.
r? One discerns wrong resolve as wrong resolve, and right resolve as right resol
ve. And what is wrong resolve? Being resolved on sensuality, on ill will, on har
mfulness. This is wrong resolve.
"And what is right resolve? Right resolve, I tell you, is of two sorts: There is
right resolve with fermentations, siding with merit, resulting in the acquisiti
ons [of becoming]; and there is noble right resolve, without fermentations, tran
scendent, a factor of the path.
"And what is the right resolve that has fermentations, sides with merit, & resul
ts in acquisitions? Being resolved on renunciation, on freedom from ill will, on
harmlessness. This is the right resolve that has fermentations, sides with meri
t, & results in acquisitions.
"And what is the right resolve that is without fermentations, transcendent, a fa
ctor of the path? The thinking, directed thinking, resolve, mental absorption, m
ental fixity, focused awareness, & verbal fabrications in one developing the nob
le path whose mind is noble, whose mind is without fermentations, who is fully p
ossessed of the noble path. This is the right resolve that is without fermentati
ons, transcendent, a factor of the path.
"One tries to abandon wrong resolve & to enter into right resolve: This is one's
right effort. One is mindful to abandon wrong resolve & to enter & remain in ri
ght resolve: This is one's right mindfulness. Thus these three qualities -- righ
t view, right effort, & right mindfulness -- run & circle around right resolve.
r? One discerns wrong speech as wrong speech, and right speech as right speech.
And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle c
hatter. This is wrong speech.
"And what is right speech? Right speech, I tell you, is of two sorts: There is r
ight speech with fermentations, siding with merit, resulting in the acquisitions
[of becoming]; and there is noble right speech, without fermentations, transcen
"And what is the right speech that has fermentations, sides with merit, & result
s in acquisitions? Abstaining from lying, from divisive tale-bearing, from abusi
ve speech, & from idle chatter. This is the right speech that has fermentations,
sides with merit, & results in acquisitions.
"And what is the right speech that is without fermentations, transcendent, a fac
tor of the path? The abstaining, desisting, abstinence, avoidance of the four fo
rms of verbal misconduct in one developing the noble path whose mind is noble, w
hose mind is without fermentations, who is fully possessed of the noble path. Th
is is the right speech that is without fermentations, transcendent, a factor of
the path.
"One tries to abandon wrong speech & to enter into right speech: This is one's r
ight effort. One is mindful to abandon wrong speech & to enter & remain in right
speech: This is one's right mindfulness. Thus these three qualities -- right vi
ew, right effort, & right mindfulness -- run & circle around right speech.
r? One discerns wrong action as wrong action, and right action as right action.
And what is wrong action? Killing, taking what is not given, illicit sex. This i
s wrong action.
"And what is right action? Right action, I tell you, is of two sorts: There is r
ight action with fermentations, siding with merit, resulting in the acquisitions
[of becoming]; and there is noble right action, without fermentations, transcen
"And what is the right action that has fermentations, sides with merit, & result
s in acquisitions? Abstaining from killing, from taking what is not given, & fro
m illicit sex. This is the right action that has fermentations, sides with merit
, & results in acquisitions.
"And what is the right action that is without fermentations, transcendent, a fac
tor of the path? The abstaining, desisting, abstinence, avoidance of the three f
orms of bodily misconduct in one developing the noble path whose mind is noble,
whose mind is without fermentations, who is fully possessed of the noble path. T
his is the right action that is without fermentations, transcendent, a factor of
the path.
"One tries to abandon wrong action & to enter into right action: This is one's r
ight effort. One is mindful to abandon wrong action & to enter & remain in right
action: This is one's right mindfulness. Thus these three qualities -- right vi
ew, right effort, & right mindfulness -- run & circle around right action.
r? One discerns wrong livelihood as wrong livelihood, and right livelihood as ri
ght livelihood. And what is wrong livelihood? Scheming, persuading, hinting, bel
ittling, & pursuing gain with gain. This is wrong livelihood.
"And what is right livelihood? Right livelihood, I tell you, is of two sorts: Th
ere is right livelihood with fermentations, siding with merit, resulting in the
acquisitions [of becoming]; and there is noble right livelihood, without ferment
ations, transcendent, a factor of the path.
"And what is the right livelihood that has fermentations, sides with merit, & re
sults in acquisitions? There is the case where a disciple of the noble ones aban
dons wrong livelihood and maintains his life with right livelihood. This is the
right livelihood that has fermentations, sides with merit, & results in acquisit
ions.
"And what is the right livelihood that is without fermentations, transcendent, a
factor of the path? The abstaining, desisting, abstinence, avoidance of wrong l
ivelihood in one developing the noble path whose mind is noble, whose mind is wi
thout fermentations, who is fully possessed of the noble path. This is the right
livelihood that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong livelihood & to enter into right livelihood: This is
one's right effort. One is mindful to abandon wrong livelihood & to enter & rem
ain in right livelihood: This is one's right mindfulness. Thus these three quali
ties -- right view, right effort, & right mindfulness -- run & circle around rig
ht livelihood.
"Of those, right view is the forerunner. And how is right view the forerunner? I
n one of right view, right resolve comes into being. In one of right resolve, ri
ght speech comes into being. In one of right speech, right action... In one of r
ight action, right livelihood... In one of right livelihood, right effort... In
one of right effort, right mindfulness... In one of right mindfulness, right con
centration... In one of right concentration, right knowledge... In one of right
knowledge, right release comes into being. Thus the learner is endowed with eigh
t factors, and the Arahant with ten.
"Of those, right view is the forerunner. And how is right view the forerunner? I
n one of right view, wrong view is abolished. The many evil, unskillful qualitie
s that come into play with wrong view as their condition are also abolished, whi
le the many skillful qualities that have right view as their condition go to the
culmination of their development. In one of right resolve, wrong resolve is abo
lished... In one of right speech, wrong speech is abolished... In one of right a
ction, wrong action is abolished... In one of right livelihood, wrong livelihood
is abolished... In one of right effort, wrong effort is abolished... In one of
right mindfulness, wrong mindfulness is abolished... In one of right concentrati
on, wrong concentration is abolished... In one of right knowledge, wrong knowled
ge is abolished... In one of right release, wrong release is abolished. The many
evil, unskillful qualities that come into play with wrong release as their cond
ition are also abolished, while the many skillful qualities that have right rele
ase as their condition go to the culmination of their development.
"Thus, monks, there are twenty factors siding with skillfulness, and twenty with
unskillfulness.
"This Dhamma discourse on the Great Forty has been set rolling and cannot be sto
pped by any contemplative or priest or deva or Mara and Brahma or anyone at all
in the world.
"If any priest or contemplative might think that this Great Forty Dhamma discour
se should be censured & rejected, there are ten legitimate implications of his s
tatement that would form grounds for censuring him here & now. If he censures ri
ght view, then he would honor any priests and contemplatives who are of wrong vi
ew; he would praise them. If he censures right resolve... right speech... right
action... right livelihood... right effort... right mindfulness... right concent
ration... right knowledge... If he censures right release, then he would honor a
ny priests and contemplatives who are of wrong release; he would praise them. If
any priest or contemplative might think that this Great Forty Dhamma discourse
should be censured & rejected, there are these ten legitimate implications of hi
s statement that would form grounds for censuring him here & now.
"Even Vassa & Bhañña -- those teachers from Okkala who were proponents of no-causali
ty, no-action, & no-existence -- would not think that this Dhamma discourse on t
he Great Forty should be censured & rejected. Why is that? For fear of criticism
, opposition, & reproach."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Revised: Sat 2 February 2002
MN 120: Sankharupapatti Sutta(Arising of Intentions)
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in
Jeta s grove in Saavatthi. The Blessed One addressed the bhikkus from there. Bhikkh
us, I will tell the arising of intentions, listen carefully with attention. Thos
e bhikkhus agreed and the Blessed One said: Bhikkhus, the bhikkhu is endowed with
faith, virtues, learning, benevolence and wisdom. It occurs to the bhikkhu, O!
I should be born with the high warriors at the break up of the body, after death
. He bears it in the mind, directs thoughts to it, develops that thought.Those i
ntentions and that abiding, developped and made much, conduces to be born there.
This is the path and method to be born there.
Again, bhikkhus, the bhikkhu is endowed with faith, virtues, learning, benevolen
ce and wisdom. It occurs to the bhikkhu, O! I should be born with the high brahm
ins,...re....high middle class, at the break up of the body, after death. He bea
rs it in the mind, directs thoughts to it, develops that thought, and those inte
ntions. That abiding, developped and made much, conduces to be born there. This
is the path and method to be born there.
ce and wisdom. It occurs to the bhikkhu, O! I should be born with the four guard
ian gods with long life, beauty and much pleasantness, at the break up of the bo
dy, after death. He bears it in the mind, directs his thoughts to it, develops t
hat thought, and those intentions. That abiding, developped and made much, condu
ces to be born with the guardian gods with long life, beauty and much pleasantne
ss. This is the path and method to be born there.
ce and wisdom. It occurs to the bhikkhu, O! I should be born with the company of
gods of the thirty three. ....re.... with the Yaama gods,...re.... with the hap
py gods,...re...withthe gods attached to creating, ...re... with the gods attach
ed to creating others, with long life, beauty and much pleasantness, at the brea
k up of the body, after death. He bears it in the mind, directs thoughts to it,
develops that thought, and those intentions.That abiding, developped and made mu
ch, conduces to be born with the gods attached to creatig others, with long life
, beauty and much pleasantness. This is the path and method to be born there.
ce and wisdom. The bhikkhu learns, Sahasa Brahmaa wields power over the thousand
fold world systems, with long life, beauty and much pleasantness. He wields powe
r over those born there. Like a wise man drawing a circle on his palm woud refle
ct, in the same manner Sahasa Brahmaa wields power over the thousandfold world s
ystems and wields power over those born there. It occurs to him. O! I should be
born with Sahasaa Brahma at the break up of the body, after death. He bearsthat
mind, directs thoughts to it, develops that thought, and those intentions.That a
biding, developped and made much, conduces to be born with Sahasaa Brahmaa, who
wields power over the thousandfold world syetems, with long life, beauty and muc
h pleasantness. This is the path and method to be born there.
ce and wisdom. The bhikkhu learns, Dvi Sahasa Brahmaa,..re... Ti Sahasaa Brahmaa
...re.... Catu Sahasaa Brahmaa,...re...Panca Sahasaa Brahmaa wields power over t
he five thousandfold world systems, with long life, beauty and much pleasantness
. He wields power over those born there. Like a wise man drawing five circles on
his palm woud reflect, in the same manner Panca Sahasa Brahmaa wields power ove
r the thousandfold world systems and wields power over those born there. It occu
rs to him. O! I should be born with Panca Sahasaa Brahma at the break up of the
body, after death. He bearsthat mind, directs thoughts to it and develops that t
hought. Those intentions and that abiding, developped and made much, conduces to
be born with Panca Sahasaa Brahmaa, who wields power over the five thousandfold
world syetems, with long life, beauty and much pleasantness. This is the path a
nd method to be born there.
ce and wisdom. The bhikkhu learns, Dasa Sahasa Brahmaa, wields power over the te
n thousandfold world systems, with long life, beauty and much pleasantness. He w
ields power over those born there.like the welcome lepis gem with eight facets w
ell completed placed on the yellow blanket would shne and emanate radiance in th
e same manner Dasa Sahasa Brahmaa wields power over theten thousandfold world sy
stems and wields power over those born there. It occurs to him. O! I should be b
orn with Dasa Sahasaa Brahma at the break up of the body, after death. He bearst
hat mind, directs thoughts to it, develops that thought. Those intentions and th
at abiding, developped and made much, conduces to be born with Dasa Sahasaa Brah
maa, who wields power over the ten thousandfold world syetems, with long life, b
eauty and much pleasantness. This is the path and method to be born there.
ce and wisdom. The bhikkhu learns, Sata Sahasa Brahmaa, wields power over the hu
ndred thousandfold world systems, with long life, beauty and much pleasantness.
He wields power over those born there. Like a clever goldsmith who would purify
born gold putting it in the furnace and it would radiate light and heat placed o
n the orange blanket in the same manner Sata Sahasa Brahmaa wields power over th
eten thousandfold world systems and wields power over those born there. It occur
s to him. O! I should be born with Sata Sahasaa Brahma at the break up of the bo
dy, after death. He bearsthat mind, directs thoughts to it and develops that tho
ught.Those intentions and that abiding, developped and made much, conduces to be
born with Sata Sahasaa Brahmaa, who wields power over the hundred thousandfold
world syetems, with long life, beauty and much pleasantness. This is the path an
d method to be born there.
ce and wisdom. The bhikkhu learns, that the gods with radiance, ...re.... withli
mited radiance,...re...limitless radiance, have long life, beauty and much pleas
antness. It occurs to him. O! I should be born with gods of limitless radiance w
ith long life, beauty and much pleasantness. This is the path and method to be b
orn there.
ce and wisdom. The bhikkhu learns, that gods with happiness, ...re.... withlimit
ed happiness,...re...limitless happiness, have long life, beauty and much pleasa
ntness. It occurs to him. O! I should be born with gods of limitless happiness w
ith long life, beauty and much pleasantness. This is the path and method to be b
orn there.
ce and wisdom. The bhikkhu learns, that gods with power to go through the air, .
..re.... gods who are not cruel,...re...zealous gods,...re... gods that are easi
ly seen....re.....gods of the highest order.. have long life, beauty and much pl
easantness. It occurs to him. O! I should be born with gods of the highest order
with long life, beauty and much pleasantness. This is the path and method to be
born there.
ce and wisdom. The bhikkhu learns, that gods born in space have a long life span
and enjoy much pleasantness. It occurs to him. O! I should be born with gods of
space with long life, much pleasantness. This is the path and method to be born
there.
.Again the bhikkhu is endowed with faith, virtues, learning, benevolence and wis
dom. The bhikkhu learns, that gods born in the sphere of consciousness...re....i
n the sphere of nothingness,..re...in the sphere of neither perception nor non p
erception have a long life span and enjoy much pleasantness. It occurs to him. O
! I should be born with gods of the sphere of neither perception nor non percept
ion with long life, much pleasantness. This is the path and method to be born th
ere.
Again the bhikkhu is endowed with faith, virtues, learning, benevolence and wido
m. It occurs to the bhikkhu O! I should destroy desires, without desires, the mi
nd released and released through wisdom, here and now by myself realizing I shou
ld abide. He destroying desires, without desires, the mind released and released
through wisdom here and now by himself realizing abides. Bhikkhus, this bhikkhu
is not born any where for any reason.
The Blessed One said thus and those bhikkhus delighted in the words of the Bless
ed One.
Notes
(*). Sankhaaruppattisutta shows how living with intentions, directing thoughts t
o them and developping those thoughts leads to the flowering of those intentions
, desires and thoughts. Lastly, when desires are destroyed, the mind is released
and there is no more birth.
MAJJHIMA NIKAAYA III
II. 3. 5. Maagandiyasutta.m
III. 2. 10. Sankhaaruppattisutta.m
(120) -Arising of Intentions
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Indo-Tibetan Buddhism
"Buddhas do not wash away afflictions with water; nor do they remove the sufferi
ngs of beings with their hands; nor do they transfer their realizations to other
s. Beings are freed only through the teachings of the truth of actual reality (d
harmata)."
07 October 2010
MN 120 (PTS iii.99): Sankharupapatti Sutta (Reappearance by Aspiration)
the Majjhima Nikaya 120: PTS iii.99:
120 Sankharupapatti Sutta Reappearance by Aspiration
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at SavatthI in
Jeta's Grove, Anathapanika's Park. There he addressed the bhikkhus thus: "Bhikkh
us." - "Venerable sir," they replied. The Blessed One said this:
2. "Bhikkhus, I shall teach you reappearance in accordance with one's aspiration
. Listen and attend closely to what I shall say." - "Yes, venerable sir," the bh
ikkhus replied. The Blessed One said this:
3. "Here, bhikkhus, a bhikkhu possesses faith, virtue, learning, generosity, and
wisdom. He thinks: 'Oh, that on the dissolution of the body, after death, I mig
ht reappear in the company of well-todo nobles!' He fixes his mind on that, esta
blishes it, develops it. [PTS iii.100] These aspirations and this abiding of his
, thus developed and cultivated, lead to his reappearance there. This, bhikkhus,
is the path, the way that leads to reappearance there.
4-5. "Again, a bhikkhu possesses faith ... and wisdom. He thinks: 'Oh, that on t
he dissolution of the body, after death, I might reappear in the company of well
-to-do brahmins! ... in the company of well-to-do householders!' He fixes his mi
nd on that ... This, bhikkhus, is the path, the way that leads to reappearance t
here.
posted by ddz at 6:24 AM
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Help | Home » Tipitaka » Sutta Pitaka » Majjhima Nikaya » Context of this sutta
Majjhima Nikaya 4
Bhaya-bherava Sutta
Fear & Terror
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
I have heard that on one occasion the Blessed One was staying near Savatthi at J
eta's Grove, Anathapindika's monastery. Then Janussonin the brahman went to the
Blessed One and, on arrival, exchanged courteous greetings with him. After an ex
change of friendly greetings & courtesies, he sat to one side. As he was sitting
there, he said to the Blessed One, "Master Gotama, the sons of good families wh
o have gone forth from the home life into homelessness out of conviction in Mast
er Gotama: is Master Gotama their leader? Is Master Gotama their helper? Is Mast
er Gotama their inspirer? Do they take Master Gotama as their example?"
"Yes, brahman, so it is. The sons of good families who have gone forth from the
home life into homelessness out of conviction in me: I am their leader. I am the
ir helper. I am their inspirer. They take me as their example."
"But, Master Gotama, it's not easy to endure isolated forest or wilderness dwell
ings. It's not easy to maintain seclusion, not easy to enjoy being alone. The fo
rests, as it were, plunder the mind of a monk who has not attained concentration
."
"Yes, brahman, so it is. It's not easy to endure isolated forest or wilderness d
wellings. It's not easy to maintain seclusion, not easy to enjoy being alone. Th
e forests, as it were, plunder the mind of a monk who has not attained concentra
tion. Before my Awakening, when I was still an unawakened Bodhisatta, the though
t occurred to me as well: 'It's not easy to maintain seclusion, not easy to enjo
y being alone. The forests, as it were, plunder the mind of a monk who has not a
ttained concentration.'
"The thought occurred to me: 'When priests or contemplatives who are unpurified
in their bodily activities resort to isolated forest or wilderness dwellings, it
's the fault of their unpurified bodily activities that they give rise to unskil
lful fear & terror. But it's not the case that I am unpurified in my bodily acti
vities when I resort to isolated forest or wilderness dwellings. I am purified i
n my bodily activities. I am one of those noble ones who are purified in their b
odily activities when they resort to isolated forest or wilderness dwellings.' S
eeing in myself this purity of bodily activities, I felt even more undaunted abo
ut staying in the wilderness.
"The thought occurred to me: 'When priests or contemplatives who are unpurified
in their verbal activities... unpurified in their mental activities... unpurifie
d in their livelihood resort to isolated forest or wilderness dwellings, it's th
e fault of their unpurified livelihood that they give rise to unskillful fear &
terror. But it's not the case that I am unpurified in my livelihood when I resor
t to isolated forest or wilderness dwellings. I am purified in my livelihood. I
am one of those noble ones who are purified in their livelihood when they resort
to isolated forest or wilderness dwellings.' Seeing in myself this purity of li
velihood, I felt even more undaunted about staying in the wilderness.
"The thought occurred to me: 'When priests or contemplatives who are covetous &
fiercely passionate for sensual pleasures... I am not covetous...'...
"...'When priests or contemplatives who have minds of ill will, with destructive
attitudes... I have a mind of good will...'...
"...'When priests or contemplatives who are overcome by sloth & drowsiness... I
am devoid of sloth & drowsiness...'...
"...'When priests or contemplatives who are restless & with an unstill mind... I
have a still mind...'...
"...'When priests or contemplatives who are uncertain & doubting... I have gone
beyond uncertainty...'...
"...'When priests or contemplatives who are given to praising themselves & dispa
raging others... I do not praise myself or disparage others...'...
"...'When priests or contemplatives who tend toward panic & dread... I have gone
beyond horripilation...'...
"...'When priests or contemplatives who are desirous of gains, offerings, & fame
... I have few wants...'...
"...'When priests or contemplatives who are lazy & lacking in persistence... My
persistence is aroused...'...
"...'When priests or contemplatives who are muddled in their mindfulness & unale
rt... I have mindfulness established...'...
"...'When priests or contemplatives who are unconcentrated, with straying minds.
.. I am consummate in concentration...'...
"The thought occurred to me: 'When priests or contemplatives who are drooling id
iots, resort to isolated forest or wilderness dwellings, it's the fault of their
drooling idiocy that they give rise to unskillful fear & terror. But it's not t
he case that I am a drooling idiot, when I resort to isolated forest or wilderne
ss dwellings. I am consummate in discernment. I am one of those noble ones who a
re consummate in discernment when they resort to isolated forest or wilderness d
wellings.' Seeing in myself this consummate discernment, I felt even more undaun
ted about staying in the wilderness.
"The thought occurred to me: 'What if -- on recognized, designated nights such a
s the eighth, fourteenth, & fifteenth of the lunar fortnight -- I were to stay i
n the sort of places that are awe-inspiring and make your hair stand on end, suc
h as park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to see th
at fear & terror.' So at a later time -- on recognized, designated nights such a
s the eighth, fourteenth, & fifteenth of the lunar fortnight -- I stayed in the
sort of places that are awe-inspiring and make your hair stand on end, such as p
ark-shrines, forest-shrines, & tree-shrines. And while I was staying there a wil
d animal would come, or a bird would make a twig fall, or wind would rustle the
fallen leaves. The thought would occur to me: 'Is this that fear & terror coming
?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What i
f I were to subdue fear & terror in whatever state they come?' So when fear & te
rror came while I was walking back & forth, I would not stand or sit or lie down
. I would keep walking back & forth until I had subdued that fear & terror. When
fear & terror came while I was standing, I would not walk or sit or lie down. I
would keep standing until I had subdued that fear & terror. When fear & terror
came while I was sitting, I would not lie down or stand up or walk. I would keep
sitting until I had subdued that fear & terror. When fear & terror came while I
was lying down, I would not sit up or stand or walk. I would keep lying down un
til I had subdued that fear & terror.
"There are some priests & contemplatives, brahman, who have the perception of 'd
ay' when it is night, and of 'night' when it is day. This, I tell you, is their
being in a dwelling of delusion. As for me, I have the perception of 'day' when
it is day, and of 'night' when it is night. If anyone, when speaking rightly, we
re to say, 'A being not subject to delusion has appeared in the world for the be
nefit & happiness of many, out of sympathy for the world, for the welfare, benef
it, & happiness of human & divine beings,' he would rightly be speaking of me.
"Unflagging persistence was aroused in me, and unmuddled mindfulness established
. My body was calm & unaroused, my mind concentrated & single. Quite withdrawn f
rom sensuality, withdrawn from unskillful mental qualities, I entered & remained
in the first jhana: rapture & pleasure born from withdrawal, accompanied by dir
ected thought & evaluation. With the stilling of directed thought & evaluation,
I entered & remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation -- internal ass
urance. With the fading of rapture I remained in equanimity, mindful & alert, an
d physically sensitive of pleasure. I entered & remained in the third jhana, of
which the noble ones declare, 'Equanimous & mindful, he has a pleasurable abidin
g.' With the abandoning of pleasure & pain -- as with the earlier disappearance
of elation & distress -- I entered & remained in the fourth jhana: purity of equ
animity & mindfulness, neither pleasure nor pain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defi
lement, pliant, malleable, steady, & attained to imperturbability, I directed it
to the knowledge of recollecting my past lives. I recollected my manifold past
lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hund
red thousand, many eons of cosmic contraction, many eons of cosmic expansion, ma
ny eons of cosmic contraction & expansion: 'There I had such a name, belonged to
such a clan, had such an appearance. Such was my food, such my experience of pl
easure & 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 appear
ance. Such was my food, such my experience of pleasure & pain, such the end of m
y life. Passing away from that state, I re-arose here.' Thus I remembered my man
ifold past lives in their modes & details.
"This was the first knowledge I attained in the first watch of the night. Ignora
nce was destroyed; knowledge arose; darkness was destroyed; light arose -- as ha
ppens in one who is heedful, ardent, & resolute.
to the knowledge of the passing away & reappearance of beings. I saw -- by mean
s of the divine eye, purified & surpassing the human -- beings passing away & re
-appearing, and I discerned how they are inferior & superior, beautiful & ugly,
fortunate & unfortunate in accordance with their kamma: 'These beings -- who wer
e endowed with bad conduct of body, speech & mind, who reviled 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 e
ndowed with good conduct of body, speech, & mind, who did not revile 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 desti
nations, in the heavenly world.' Thus -- by means of the divine eye, purified &
surpassing the human -- I saw beings passing away & re-appearing, and I discerne
d how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in
accordance with their kamma.
"This was the second knowledge I attained in the second watch of the night. Igno
rance was destroyed; knowledge arose; darkness was destroyed; light arose -- as
happens in one who is heedful, ardent, & resolute.
to the knowledge of the ending of the mental fermentations. I discerned, as it
was actually present, that 'This is stress... This is the origination of stress.
.. This is the cessation of stress... This is the way leading to the cessation o
f stress... These are fermentations... This is the origination of fermentations.
.. This is the cessation of fermentations... This is the way leading to the cess
ation of fermentations.' My heart, thus knowing, thus seeing, was released from
the fermentation of sensuality, released from the fermentation of becoming, rele
ased from the fermentation of ignorance. With release, there was the knowledge,
'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.'
"This was the third knowledge I attained in the third watch of the night. Ignora
nce was destroyed; knowledge arose; darkness was destroyed; light arose -- as ha
ppens in one who is heedful, ardent, & resolute.
"Now, brahman, if the thought should occur to you, 'Perhaps Gotama the contempla
tive is even today not free of passion, not free of aversion, not free of delusi
on, which is why he resorts to isolated forest & wilderness dwellings,' it shoul
d not be seen in that way. It's through seeing two compelling reasons that I res
ort to isolated forest & wilderness dwellings: seeing a pleasant abiding for mys
elf in the present, and feeling sympathy for future generations."
"How truly future generations have been shown sympathy by Master Gotama in the m
anner of one who is worthy & rightly self-awakened! 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 th
e dark so that those with eyes could see forms, in the same way has Master Gotam
a -- through many lines of reasoning -- made the Dhamma clear. I go to Master Go
tama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama re
member me as a lay follower who has gone to him for refuge, from this day forwar
d, for life."
Revised: Wednesday 2005.03.16
http://www.accesstoinsight.org/canon/sutta/majjhima/mn004-tb0.html
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Tipitaka
Majjhima Nikaya
MN 8
PTS: M i 40
Sallekha Sutta: The Discourse on Effacement
translated from the Pali by
Nyanaponika Thera
© 1998 2011
1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Gr
ove, Anathapindika's monastery.
2. Then one evening the venerable Maha-Cunda[1] rose from meditative seclusion a
nd went to the Blessed One. Having paid homage to him, he sat down at one side a
nd spoke thus to the Blessed One:
3. "Venerable sir, there are these various views that arise in the world concern
ing self-doctrines or world-doctrines.[2] Does the abandoning and discarding of
such views come about in a monk who is only at the beginning of his [meditative]
reflections?"[3]
"Cunda, as to those several views that arise in the world concerning self-doctri
nes and world-doctrines, if [the object] in which[4] these views arise, in which
they underlie and become active,[5] is seen with right wisdom[6] as it actually
is,[7] thus: 'This is not mine,[8] this I am not,[9] this is not my self'[10] t
hen the abandoning of these views, their discarding,[11] takes place in him [who
thus sees].
The Eight Attainments
4. "It may be, Cunda, that some monk, detached from sense-objects, detached from
unsalutary ideas, enters into the first absorption that is born of detachment,
accompanied by thought-conception and discursive thinking, and filled with raptu
re and joy, and he then might think: 'I am abiding in effacement.' But in the No
ble One's discipline it is not these [attainments] that are called 'effacement';
in the Noble One's discipline they are called 'abidings in ease here and now.'[
12]
5. "It may be that after the stilling of thought conception and discursive think
ing, he gains the inner tranquillity and harmony of the second absorption that i
s free of thought-conception and discursive thinking, born of concentration and
filled with rapture and joy; and he then might think: 'I am abiding in effacemen
t.' But in the Noble One's discipline it is not these [attainments] that are cal
led 'effacement'; in the Noble One's discipline they are called 'abidings in eas
e here and now.'
6. "It may be that after the fading away of rapture, the monk dwells in equanimi
ty, mindful and clearly aware, and he experiences a happiness in his body of whi
ch the Noble Ones say: 'Happily lives he who dwells in equanimity and is mindful
!' that third absorption he wins; and he then might think: 'I am abiding in effa
cement.' But in the Noble One's discipline it is not these [attainments] that ar
e called 'effacement'; in the Noble One's discipline they are called 'abidings i
n ease here and now.'
7. "It may be that with the abandoning of pleasure and pain, and with the previo
us disappearance of joy and grief, he enters upon and abides in the fourth absor
ption, which is beyond pleasure and pain and has purity of mindfulness due to eq
uanimity; and he then might think: 'I am abiding in effacement.' But in the Nobl
e One's discipline it is not these [attainments] that are called 'effacement'; i
n the Noble One's discipline they are called 'abidings in ease here and now.'
8. "It may be that, with the entire transcending of perceptions of corporeality,
[13] with the disappearance of perceptions of sense-response,'[14] with non-atte
ntion to perceptions of variety,[15] thinking: 'Space is infinite,' some monk en
ters upon and abides in the sphere of infinite space; and he then might think: '
I am abiding in effacement.' But in the Noble One's discipline it is not these [
attainments] that are called 'effacement'; in the Noble One's discipline they ar
e called 'peaceful abidings.'
9. "It may be that by entirely transcending the sphere of infinite space, thinki
ng: 'Consciousness is infinite,' some monk enters and abides in the sphere of in
finite consciousness; and he then might think: 'I am abiding in effacement.' But
in the Noble One's discipline it is not these [attainments] that are called 'ef
facement'; in the Noble One's discipline they are called 'peaceful abidings.'
10. "It may be that by entirely transcending the sphere of infinite consciousnes
s, some monk enters and abides in the sphere of nothingness; and he then might t
hink: I am abiding in effacement.' But in the Noble One's discipline it is not t
hese [attainments] that are called 'effacement'; in the Noble One's discipline t
hey are called 'peaceful abidings.'
11. "It may be that, by entirely transcending the sphere of nothingness, some mo
nk enters and abides in the sphere of neither-perception-nor-non-perception; and
he then might think: 'I am abiding in effacement.' But in the Noble One's disci
pline it is not these [attainments] that are called 'effacement'; in the Noble o
ne's discipline they are called 'peaceful abidings.'
Effacement
12. "But herein, Cunda, effacement should be practiced by you:[16]
(1) Others will be harmful; we shall not be harmful here thus effacement can be
done.[17]
(2) Others will kill living beings; we shall abstain from killing living beings
here thus effacement can be done.
(3) Others will take what is not given; we shall abstain from taking what is not
given here thus effacement can be done.
(4) Others will be unchaste; we shall be chaste here thus effacement can be done
.
(5) Others will speak falsehood; we shall abstain from false speech here thus ef
facement can be done.
(6) Others win speak maliciously; we shall abstain from malicious speech here th
us effacement can be done.
(7) Others will speak harshly; we shall abstain from harsh speech here thus effa
cement can be done.
(8) Others will gossip; we shall abstain from gossip here thus effacement can be
done.
(9) Others will be covetous; we shall not be covetous here thus effacement can b
e done.
(10) Others will have thoughts of ill will; we shall not have thoughts of ill wi
ll here thus effacement can be done.
(11) Others will have wrong views; we shall have right view here thus effacement
can be done.
(12) Others will have wrong intention; we shall have right intention here thus e
ffacement can be done.
(13) Others will use wrong speech; we shall use right speech here thus effacemen
t can be done.
(14) Others will commit wrong actions; we shall do right actions here thus effac
ement can be done.
(15) Others will have wrong livelihood; we shall have right livelihood here thus
effacement can be done.
(16) Others will make wrong effort; we shall make right effort here thus effacem
ent can be done.
(17) Others will have wrong mindfulness; we shall have right mindfulness here th
(18) Others will have wrong concentration; we shall have right concentration her
e thus effacement can be done.
(19) Others will have wrong knowledge; we shall have right knowledge here thus e
ffacement can be done.
(20) Others will have wrong deliverance; we shall have right deliverance here th
(21) Others will be overcome by sloth and torpor; we shall be free from sloth an
d torpor here thus effacement can be done.
(22) Others will be agitated; we shall be unagitated here thus effacement can be
done.
(23) Others will be doubting; we shall be free from doubt here thus effacement c
an be done.
(24) Others will be angry; we shall not be angry here thus effacement can be don
e.
(25) Others will be hostile; we shall not be hostile here thus effacement can be
done.
(26) Others will denigrate; we shall not denigrate here thus effacement can be d
one.
(27) Others will be domineering; we shall not be domineering here thus effacemen
t can be done.
(28) Others will be envious; we shall not be envious here thus effacement can be
done.
(29) Others will be jealous; we shall not be jealous here thus effacement can be
done.
(30) Others will be fraudulent; we shall not be fraudulent here thus effacement
can be done.
(31) Others will be hypocrites; we shall not be hypocrites here thus effacement
can be done.
(32) Others will be obstinate; we shall not be obstinate here thus effacement ca
n be done.
(33) Others will be arrogant; we shall not be arrogant here thus effacement can
be done.
(34) Others will be difficult to admonish; we shall be easy to admonish here thu
s effacement can be done.
(35) Others will have bad friends; we shall have noble friends here thus effacem
ent can be done.
(36) Others will be negligent; we shall be heedful here thus effacement can be d
one.
(37) Others will be faithless; we shall be faithful here thus effacement can be
done.
(38) Others will be shameless; we shall be shameful here thus effacement can be
done.
(39) Others will be without conscience; we shall have conscience here thus effac
ement can be done.
(40) Others will have no learning; we shall be learned here thus effacement can
be done.
(41) Others will be idle; we shall be energetic here thus effacement can be done
.
(42) Others will be lacking in mindfulness; we shall be established in mindfulne
ss here thus effacement can be done.
(43) Others will be without wisdom; we shall be endowed with wisdom thus effacem
ent can be done.
(44) Others will misapprehend according to their individual views, hold on to th
em tenaciously and not easily discard them;[18] we shall not misapprehend accord
ing to individual views nor hold on to them tenaciously, but shall discard them
with ease thus effacement can be done.
The Arising of Thought
13. "Cunda, I say that even the arising of a thought concerned with salutary thi
ngs [and ideas][19] is of great importance, not to speak of bodily acts and word
s conforming [to such thought].[20] Therefore, Cunda:
(1) The thought should be produced: 'Others will be harmful; we shall not be har
mful here.'
(2) The thought should be produced: 'Others will kill living beings; we shall ab
stain from killing living beings here.'
(3)-(43)...
(44) The thought should be produced: 'Others will misapprehend according to thei
r individual views, hold on to them tenaciously and not easily discard them; we
shall not misapprehend according to individual views nor hold on to them tenacio
usly, but shall discard them with ease.'
Avoidance
14. "Suppose, Cunda, there were an uneven road and another even road by which to
avoid it; and suppose there were an uneven ford and another even ford by which
to avoid it.[21] So too:
(1) A person given to harmfulness has non-harming by which to avoid it.
(2) A person given to killing living beings has abstention from killing by which
to avoid it.
(3) A person given to taking what is not given has abstention from taking what i
s not given by which to avoid it.
(4) A person given to unchastity has chastity by which to avoid it.
(5) A person given to false speech has abstention from false speech by which to
avoid it.
(6) A person given to malicious speech has abstention from malicious speech by w
hich to avoid it.
(7) A person given to harsh speech has abstention from harsh speech by which to
avoid it.
(8) A person given to gossip has abstention from gossip by which to avoid it.
(9) A person given to covetousness has non-covetousness by which to avoid it.
(10) A person given to thoughts of ill will has non-ill will by which to avoid i
t.
(11) A person given to wrong view has right view by which to avoid it.
(12) A person given to wrong intention has right intention by which to avoid it.
(13) A person given to wrong speech has right speech by which to avoid it.
(14) A person given to wrong action has right action by which to avoid it.
(15) A person given to wrong livelihood has right livelihood by which to avoid i
t.
(16) A person given to wrong effort has right effort by which to avoid it.
(17) A person given to wrong mindfulness has right mindfulness by which to avoid
it.
(18) A person given to wrong concentration has right concentration by which to a
void it.
(19) A person given to wrong knowledge has right knowledge by which to avoid it.
(20) A person given to wrong deliverance has right deliverance by which to avoid
it.
(21) A person overcome by sloth and torpor has freedom from sloth and torpor by
which to avoid it.
(22) A person given to agitation has non-agitation by which to avoid it.
(23) A person given to doubting has freedom from doubt by which to avoid it.
(24) A person given to anger has freedom from anger by which to avoid it.
(25) A person given to hostility has freedom from hostility by which to avoid it
.
(26) A person given to denigrating has non-denigrating by which to avoid it.
(27) A person given to domineering has non-domineering by which to avoid it.
(28) A person given to envy has non-envy by which to avoid it.
(29) A person given to jealousy has non-jealousy by which to avoid it.
(30) A person given to fraud has non-fraud by which to avoid it.
(31) A person given to hypocrisy has non-hypocrisy by which to avoid it.
(32) A person given to obstinacy has non-obstinacy by which to avoid it.
(33) A person given to arrogance has non-arrogance by which to avoid it.
(34) A person difficult to admonish has amenability by which to avoid it.
(35) A person given to making bad friends has making good friends by which to av
oid it.
(36) A person given to negligence has heedfulness by which to avoid it.
(37) A person given to faithlessness has faith by which to avoid it.
(38) A person given to shamelessness has shame by which to avoid it.
(39) A person without conscience has conscience by which to avoid it.
(40) A person without learning has acquisition of great learning by which to avo
id it.
(41) A person given to idleness has energetic endeavor by which to avoid it.
(42) A person without mindfulness has the establishment of mindfulness by which
to avoid it.
(43) A person without wisdom has wisdom by which to avoid it.
(44) A person given to misapprehending according to his individual views, to hol
ding on to them tenaciously and not discarding them easily, has non-misapprehens
ion of individual views, non-holding on tenaciously and ease in discarding by wh
ich to avoid it.
The Way Upward
15. "Cunda, as all unsalutary states lead downward and all salutary states lead
upward, even so, Cunda:
(1) A person given to harmfulness has harmlessness to lead him upward.[22]
(2) A person given to killing living beings has abstention from killing to lead
him upwards.
(3)-(43)...
ion of individual views, non-holding on tenaciously and ease in discarding to le
ad him upward.
Quenching
16. "Cunda, it is impossible that one who is himself sunk in the mire[23] should
pull out another who is sunk in the mire. But it is possible, Cunda, that one n
ot sunk in the mire himself should pull out another who is sunk in the mire.
"It is not possible, Cunda, that one who is himself not restrained, not discipli
ned and not quenched [as to his passions],[24] should make others restrained and
disciplined, should make them attain to the full quenching [of passions].[25] B
ut it is possible, Cunda, that one who is himself restrained, disciplined and fu
lly quenched [as to his passions] should make others restrained and disciplined,
should make them attain to the full quenching [of passions]. Even so, Cunda:[26
]
(1) A person given to harmfulness has harmlessness by which to attain to the ful
l quenching [of it].
(2) A person given to killing living beings has abstention from killing by which
to attain to the full quenching [of it].
(3)-(43)...
ion of individual views, non-holding on tenaciously and ease in discarding by wh
ich to attain the quenching [of them].
Conclusion
17. "Thus, Cunda, I have shown to you the instruction on effacement, I have show
n to you the instruction on thought's arising, I have shown to you the instructi
on on avoidance, I have shown to you the instruction on the way upward, I have s
hown to you the instruction on quenching.
18. "What can be done for his disciples by a Master who seeks their welfare and
has compassion and pity on them, that I have done for you, Cunda.[27] There are
these roots of trees, there are empty places. Meditate, Cunda, do not delay, les
t you later regret it. 'This is my message to you."
Thus spoke the Blessed One. Satisfied, the venerable Cunda rejoiced in the Bless
ed One's words.
[The concluding verse added by the 'Theras of the First Council:]
Deep like the ocean is this Suttanta on Effacement, Dealing with forty-four item
s, showing them in five sections.
Notes
1.
Maha-Cunda Thera was the brother of the venerable Sariputta Thera.
2.
Self-doctrines or world-doctrines (atta-vada, lokavada). According to Comy., thi
s refers: (a) to the twenty types of personality-belief (sakkaya-ditthi), i.e.,
four for each of the five aggregates (khandha); (b) to eight wrong views about s
elf and world, as being eternal, not eternal, both eternal and not eternal, neit
her eternal nor not eternal, and the same four alternatives concerning finite an
d infinite.
3.
In a monk who is only at the beginning of his (meditative) reflections (adim-eva
manasikaroto). Comy.: "This refers to one who is at the beginning of his insigh
t-meditation (vipassana-bhavana) and has not yet attained to stream-entry," when
the fetter of personality-belief is finally eliminated. The beginner's insight-
practice extends from the "discernment of mentality and corporeality" (namarupa-
pariccheda) up to the "knowledge of rise and fall" (udayabbaya-ñana), on which see
Path of Purification (Visuddhimagga), Chs. XVIII, XX, XXI.
According to the Comy., the Thera's question concerns those who overrate the deg
ree of their achievement, i.e., those who believe that, in their meditative prac
tice, they have achieved this or that result while actually they have not. Overe
stimation (abhimana), in that sense, "does not arise in ignorant common people (
bala-puthujjana) who are entirely engrossed in worldly life, nor does it arise i
n Noble Disciples (ariya-savaka); because in a stream-winner the overestimation
does not arise that he is a once-returner, etc. Self-overestimation can occur on
ly in one who actually practices (meditation) and has temporarily subdued the de
filements by way of tranquillity or insight. Maha-Cunda Thera, being an arahant,
was no self-overrater himself, but in formulating his question, he put himself
in the place of one who is; or, as others say, there may have been such "self-ov
erraters" among his pupils, and for conveying to them the Buddha's reply, he put
his question.
4.
(The object) in which (yattha). Comy.: yattha (where) = yasmim arammane. The obj
ect, or basis, the five aggregates, because all false views on self and world ca
n refer only to the five aggregates or to one of them. See Discourse on the Snak
e Simile (Wheel No. 47/48), p. 8, and Anatta and Nibbana, by Nyanaponika Thera (
Wheel No. 11), p. 18 (quotation).
5.
In which these views arise (yattha uppajjanti), i.e., arise for the first time,
without having occurred earlier (Comy.).
Underlie (anusenti), i.e., habitually occur (cf. anusaya, "tendency," which may
be latent or active). Comy.: "This refers to views which, having been indulged i
n repeatedly, have become strong and have not been removed." Sub.Comy.: "By ulti
mate elimination (samuccheda-vinaya-vasena)."
Become active (samudacaranti). Comy.: "Wrong views have arrived at the (action-)
doors of body and speech," i.e., which have found expression in words and deeds
.
6.
With right wisdom (sammappaññaya). Comy.: "With insight-wisdom, ending with the know
ledge pertaining to the path of stream-entry."
7.
As it actually is (yatha-bhutam). Comy.: "Because the five aggregates exist only
in that manner (i.e., as something 'that is not mine,' etc.). But if conceived
in the way 'It is mine,' etc., it simply does not exist (n'ev'atthi)."
8.
This is not mine: hereby craving (tanha) is rejected.
9.
This I am not: this refers to the rejection of conceit (mana).
10.
This is not my self: this refers to the rejection of false views (ditthi).
11.
Abandoning... discarding (pahanam... patinissaggo). Comy.: "Both terms are synon
ymous with the ultimate eradication of wrong views, taking place at stream-entry
when the fetter of personality belief is destroyed."
12.
Now the Buddha speaks, on his own, of another type of "self-overrater," i.e., of
those who have realized any of the eight meditative attainments (samapatti) and
believe that this signifies true "effacement" (sallekha).
The common meaning of sallekha* is austere practice or asceticism; but in the Bu
ddha's usage it is the radical "effacing" or removal of the defilements.
*[Sallekha (= sam-lekha) is derived from the verbal root likh, to scratch; hence
likhati (a) to scratch in, to write; (b) to scratch off, to remove: samlikhati,
"to remove fully." An interesting parallel is "ascesis," derived from the Greek
askeuein, to scratch. The rendering by "effacement" is Ñanamoli Thera's; Soma The
ra has "cancelling"; I. B. Horner, "expunging."]
The eight stages of meditation given here in the discourse, consist of the four
fine-material absorptions (rupajjhana) and the four immaterial absorptions (arup
ajjhana). Comy. says that these meditative attainments "are in common with the a
scetics outside (the Buddha's Dispensation)."
Comy.: "The overrater's meditative absorption is neither 'effacement' nor is it
the 'path of practice for effacement' (sallekha-patipada). And why not? Because
that jhana is not used by him as a basis for insight; that is, after rising from
jhana he does not scrutinize the (physical and mental) formations" (see Visuddh
imagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces only one-pointedness
of mind, and is, as our text says, an "abiding in ease here and now."
13.
"By 'perceptions of corporeality' (rupasañña) are meant the absorptions of the fine-
material sphere (rupajjhana) as well as those things that are their objects" (Vi
suddhimagga).
14.
Perceptions of sense-response (lit. resistance, patigha-sañña) are perceptions arise
n through the impact of the physical sense bases (eye, etc.) and their objects.
15.
Perceptions of variety (ñanatta-sañña) are perceptions that arise in a variety of fiel
ds, or various perceptions in various fields. This refers to all perceptions bel
onging to the sense sphere (kamavacara).
16.
Comy.: "Now, the Blessed One shows in forty-four ways where effacement should be
practiced. But why are harmlessness and the other states regarded as effacement
, unlike the eight meditative attainments? Because they are a basis for the supr
amundane (lokuttara-padaka); while, for outsiders, the eight attainments are mer
ely a basis for (continuing) the round of existence (vatta-padaka), (because by
non-Buddhists they are practiced for the sake of rebirth in higher worlds). But
in the Buddha's Dispensation, even the Going for Refuge is a basis for the supra
mundane.
Sub.Comy.: "If one, wishing to overcome the suffering of samsara, goes with joyf
ul confidence for refuge to the Triple Gem, then this Refuge will be for him a s
upporting condition for higher virtue, etc. (i.e., higher mentality and higher w
isdom), and it may gradually lead him to the attainment of the path of understan
ding (dassana-magga; i.e., stream-entry)."
The Forty-four Ways of Effacement
(1) Harmful and harmless are not attached to a group of standard doctrinal categ
ories as most of the other qualities are. On "harmlessness" see Note 17.
(2)-(11) are the courses of action (kammapatha), unsalutary (akusala) and saluta
ry (kusala), referring to body (2-4), speech (5-8) and mind (9-11).
(12)-(18) are the last seven factors of the eightfold path (wrong and right), al
so called the eight states of wrongness or rightness (micchatta, sammatta). The
first path factor, right (or wrong) view, is not separately mentioned, being ide
ntical with (11).
(19)-(20) are often added to the eightfold path.
(21)-(23) are the last three of the five hindrances (nivarana); the first two ar
e identical with (9) and (10), and therefore not repeated here.
(24)-(33) are ten of the sixteen defilements (upakkilesa) mentioned in MN 7 (Sim
ile of the Cloth).
(34)-(36) are called in the Commentary the miscellaneous factors (pakinnaka).
(37)-(43) are the seven "good qualities" (saddhamma), mentioned in MN 53 Comy.:
"In this connection they are mentioned as forming the complete equipment require
d for insight (vipassana-sambharo paripuro)."
(44) is unattached to any group of terms. (See Note 18).
17.
Comy.: "Harmlessness is called 'effacement,' because it effaces harmfulness, i.e
., it cuts it off (chindati). This method of explanation applies to all other te
rms."
Sub.Comy.: "But why is harmlessness (or nonviolence, ahimsa) mentioned at the ve
ry beginning? Because it is the root of all virtues; harmlessness, namely, is a
synonym of compassion. Especially, it is the root-cause of morality because it m
akes one refrain from immorality which has as its characteristic mark the harmin
g of others. Just as the killing of living beings has the harming of others as i
ts mark, so also the taking away of others' property; for 'robbing a man's wealt
h is worse than stabbing him.'* Similarly, chastity removes the cause for the pa
ins of child bearing, etc., and there is hardly a need to mention the harm done
by adultery.
*[This is given in Pali as direct speech or quote; perhaps it was a common adage
.]
"Obvious is also the harm done to others by deception, by causing dissension and
by backbiting. The mark of harming others is also attached to gossip because it
takes away what is beneficial and causes to arise what is not beneficial; to co
vetousness, as it causes one to take what is not given; to ill will, as it cause
s killing, etc.; to wrong views, as they are the cause of all that is un-benefic
ial. One who holds wrong views may, in the conviction of acting righteously, kil
l living beings and incite others to do likewise. There is nothing to say about
other (and lesser immoral acts induced by false views).
"Harmlessness (i.e., the principle of non-violence) has the characteristic mark
of making one refrain from immorality which, on its part, has the mark of harmin
g. Hence harmlessness is an especially strong productive cause of morality; and
morality, again, is the basis for concentration of mind, while concentration is
the basis for wisdom. In that way harmlessness (non-violence) is the root of all
virtues.
"Furthermore, in the case of the highest type of men (uttamapurisa) who have nob
le aspirations, who act considerately and wisely, also their mental concentratio
n and their wisdom, just as their morality, is conducive to the weal and happine
ss of others. In that way, too, compassion is the root of all virtues, and there
fore it has been mentioned at the beginning.
"Now, (after harmlessness), the salutary courses of action (kusala-kammapatha; 2
-11) are to show that these states are produced by harmlessness. Then follow the
eight states of rightness (11-18) to show that they must be brought about by ba
sing them on morality, which is the root of these virtues. Now the separation fr
om the hindrances (21-23, and 16, 17) is included to indicate that this is the p
rimary task for one intent on purifying (his practice of) the eightfold path. Th
en follows the cleansing from the defilements (24-33) to indicate that effacemen
t is accomplished by giving up anger (24), etc. And the cleansing from the defil
ements will be successful when aided by amenability to advice, noble friendship
and heedful diligence (34-36).
"Now the seven noble qualities (37-43) are included to show that they will come
to perfection in him who is endowed with amenability and the other (two factors)
; and that they, on their part, after having strengthened insight, will lead to
the paths of sanctitude. (See end of Note 16.)
"Finally, the passage on 'misapprehending according to one's individual views,'
etc. (44) is meant to indicate that for such a one (i.e., for one bent on efface
ment) that wrong attitude is an obstacle to the attainment of the supramundane v
irtues and is, therefore, to be avoided totally. This passage on misapprehending
(about which see Note 18) is also meant to show that one who, by the right cond
uct here described, is in the process of attaining one of the paths of sanctitud
e, will be led to the acme of effacement (by this last-mentioned threefold way o
f effacement).
"In this manner should be understood the purpose of stating these forty-four mod
es of effacement as well as the order in which they appear in the discourse."
18.
Comy.: "A single wrong view (or wrong attitude), which is an obstacle for the su
pramundane qualities and hence does not lead to emancipation, is here described
in three aspects:
(a) Others will misapprehend according to their individual views (sanditthi-para
masi). Sub.Comy.: sa(m) = attano, one's own. Paramasi means setting aside the ac
tual nature of a thing, one conceives it differently (sabhavam atikkamitva parat
o amasana).
(b) Hold on tenaciously (adhanaggahi). Sub. Comy.: adhana = dalha, tight, firm.
(c) Discards not easily. Comy.: "There are those who can discard their views on
seeing a convincing reason. But others, even if shown many reasons, cannot give
up their views; and of them it is said that they 'do not discard easily.' It ref
ers to those who cling firmly to a subjective view that has occurred to them, be
lieving 'only this is the truth.' Even if the Buddhas or others show them reason
s, they do not relinquish their views. Such people, whatever idea they conceive,
be it in accordance with Dhamma or not, will say: 'So it has been told by our t
eacher. So we have learned it'; and they will withdraw into themselves like a tu
rtle drawing its limbs into its shell. They hold on to their views with the tigh
t grip of a crocodile and do not let go."
19.
Salutary: kusala, also translated by wholesome, profitable, skillful. These salu
tary things, says Sub. Comy., are the modes of effacement mentioned.
20.
Sub.Comy.: "For those who cannot take up, by actual application, the practice of
effacement, even the arising of a thought (cittuppado), i.e., an inclination fo
r it, is of great importance.
Comy. says that a salutary thought is of great importance as it leads entirely t
o weal and happiness, and as it is the cause for the subsequent actions conformi
ng to it. Examples are given beginning with the intention to give almsfood to mo
nks, up to the aspiration for Buddhahood. The Sub.Comy., however, says that in s
ome cases the importance is not in the thought itself but only in the actual exe
cution of it. This certainly applies to the intention to give alms, etc. But in
the efforts for effacing the defilements, the formation of a mental attitude dir
ected towards it, in other words, the heart's resolve, is certainly an important
factor.
This section of the discourse has been condensed in the present translation. But
he who has chosen the path of effacement as his way of practice (patipada) is w
ell advised to repeat all forty-four items, linking them with his heart's earnes
t resolve. Also, the last two sections of the discourse have been condensed.
21.
Comy.: "Parikkamana (lit. going around, circumventing) has the meaning of 'avoid
ing' (parivajjana). For the avoiding of harmfulness there is the ready road of h
armlessness, walking on which one may easily experience felicity among humans or
deities, or one may cross over (by that ford) from this world (to the other sho
re, Nibbana). The same method of explanation applies to the other sentences."
22.
Comy.: "The meaning is this: Any unsalutary states of mind, whether they produce
rebirth or not, and whether, in a given rebirth, they produce kamma results or
not all, because of their type, i.e., by being unsalutary, lead downwards (to lo
wer worlds). They are just like that because, on the occasion of their yielding
a kamma result, that result will be undesirable and unpleasant.
"Any salutary states of mind, whether they produce rebirth or not, and whether,
in a given rebirth, they produce kamma results or not all, because of their type
, lead upwards. They are just like that because, on the occasion of their yieldi
ng a kamma result, that result will be desirable and pleasant.
"The connection (in the discourse, between the general principle stated first, a
nd its specific application to the forty-four cases) is as follows: just as unsa
lutary states lead downwards, so it is with that one state of harmfulness for hi
m who is harmful. Just as all salutary states lead upwards, so it is with that o
ne state of harmlessness for him who is harmless."
23.
Comy.: "In the Noble One's discipline, the 'mire' is a name for the five sense d
esires."
24.
Not fully quenched (aparinibbuto) Comy.: "with defilements not extinguished (ani
bbuta-kilesa)."
25.
Comy.: "There may be those who object that this is not correct because some come
to penetration of the Dhamma (dhammabhisamaya, i.e., stream-entry) after listen
ing to an exposition of the Teaching by monks or nuns, male or female lay follow
ers, who are still worldlings (puthujjana; i.e., have not attained to any of the
paths of sanctitude). Hence one who is still in the mire can pull out others. (
Reply:) This should not be understood in that way. It is the Blessed One who her
e does the pulling out.
"Suppose there is a king who sends a letter to the border region, and the people
there, unable to read it by themselves, have the letter read to them by another
able to do it. Having learned of the contents, they respond with respect, knowi
ng it as the king's order. But they do not think that it is the letter reader's
order; he will receive praise only for his smooth and fluent reading of the lett
er. Similarly, even if preachers of the ability of Sariputta Thera expound the D
hamma, still they are just like readers of a letter written by another. Their se
rmon should truly be attributed to the Blessed One, like the decree to the king.
The preachers, however, receive their limited praise, just because they expound
the Dhamma with a smooth and fluent diction. Hence that statement in the discou
rse is correct."
26.
For the connection between the modes of effacement and the preceding simile, Com
y. gives two alterative explanations:
(a) Just as one who is not sunk in the mire himself can pull others out of it, s
imilarly he who is harmless himself can quench another's harmful volition.
(b) Just as only he who has quenched his own passions can help one who has not q
uenched them, similarly only a volition of harmlessness can quench a harmful vol
ition.
27.
Comy.: "So far goes a compassionate teacher's task namely, the correct expositio
n of his teaching; that, namely, the practice (according to the teaching; patipa
tti), is the task of the disciples."
Provenance:
©1988 Buddhist Publication Society.
From The Simile of the Cloth & the Discourse on Effacement (WH 61), edited by Ny
anaponika Thera (Kandy: Buddhist Publication Society, 1988). Copyright © 1988 Budd
hist Publication Society. Used with permission.
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MN 15: Anumana Sutta ( Self Observation)
I heard thus.
At one time venerable Mahaamoggallaana lived in the deer park, in the Bhesakalaa
forest among the Sumsumaara hills in the Bhagga country. Then venerable Mahaamo
ggallaana addressed the bhikkhus
Even if the bhikkhus concede to be advised, if they are unruly, with unruly talk
, not submisive to advice, the co-associates in the holy should think not to adv
ise them and not take them into their confidence. Friends what are the unruly th
ings. The bhikkhu with evil desires is submerged in them. The bhikkhu with evil
desires submerged in them is an unruly thing. Praising himself the bhikkhu dispa
rages others. The bhikkhu praising himself and disparaging others is an unruly t
hing. Again the angry bhikkhu is overcome by it. The bhikkhu angry and overcome
by it, is an unruly thing. Again the angry bhikkhu bears a grudge. The bhikkhu a
ngry and bearing a grudge, is an unruly thing. Become angry the bhikkhu has a cu
rsing nature. The bhikkhu angry and cursing on account of that anger, is an unru
ly thing..Become angry the bhikkhu speaks angry words. The bhikkhu angry, speaki
ng angry words, is an unruly thing. When reprimanded the bhikkhu retorts. The re
primanded bhikkhu retorting is an unruly thing. When reprimanded the bhikkhu rep
rimands in return. The reprimanded bhikkhu reprimanding in return, is an unruly
thing. When reprimanded the bhikkhu makes a counter charge. The reprimanded bhik
khu making a counter charge is an unruly thing. Again when reprimanded the bhikk
hu evades the question and shows anger and discontent The reprimanded bhikkhu ev
ading the question, and becoming angry and discontented, is an unruly thing. The
reprimanded bhikkhu would not accept admonition. The reprimanded bhikkhu not ac
cepting admonition is an unruly thing, Again the bhikkhu becomes hypocritical an
d unmerciful, The bhikkhu becoming hypocritical and unmercciful is an unruly thi
ng. Again the bhikkhu becomes jealous and selfish. The bhikkhu becoming jealous
and selfish is an unruly thing. Again the bhikkhu becomes crafty and fraudulent.
The bhikkhu becoming crafty and fraudulent, is an unruly thing. Again the bhikk
hu becomes obstinate and holds a high opinion of himself.The bhikkhu becoming ob
stinate and holding a high opinion of himself is an unruly thing. Again the bhik
khu stained with worldliness, holds to it tenaciously finding it difficult to gi
ve up. The worldly bhikkhu holding to views tenaciously and finding it difficult
to give up, is an unruly thing. . .Even if the bhikkhus do not ask for advice,
are suave have a gentle disposition, patient, and full of reverence when advised
, the bhikkhus should think to advise them and take them into confidence
Friends, bhikkhus, what are suave things. A bhikkhu not overcome by evil desires
is a suave thing. Again . the bhikkhu not praising himself and not disparaging
others is a suave thing. Again the bhikkhu not angry and not bearing a grudge is
a suave thing. Again the bhikkhu not angry and not cursing others is a suave th
ing. Again the bhikkhu not speaking angry words is a suave thing. Again the bhik
khu not retorting when reprimanded is a suave thing. Again the bhikkhu not count
er charging when reprimanded is a suave thing. Again the reprimanded bhikkhu not
leading the conversation aside and not showing anger and discontent, is a suave
thing. Again the reprimanded bhikkhu accepting admonition is a suave thing. Aga
in the bhikkhu not hypocritical,is merciful is a susave thing. Again the bhikkhu
not jealous and selfish is a suave thing. Again the bhikkhu not crafty and frau
dulent is a suave thing. Again the bhikkhu not obstinate, not holding a high opi
nion of himself, is a suave thing.
Here, friends, by the bhikkhu himself should this observation be done, I do not
like a person overcome by evil desires, in the same manner if I were overcome by
evil desires, others would detest me, knowing this, I should arouse thoughts, n
ot to be overcome by evil desires. I do not like a person praising himself and d
isparaging others, in the same manner, if I praise myself and disparage others,
I would be detested, knowing this I should arouse thoughts to be careful when pr
aising myself and disparaging others. I do not like an angry person, in the same
manner, I would be detested, if overcome by anger, knowing this I should arouse
thoughts not to be overcome by anger. I do not like a person with a grudge, in
the same manner, if I had a grudge on account of anger, others would detest me,
knowing this I should arouse thoughts not to bear a grudge. I do not like a curs
ing person, in the same manner others would detest me if I had a cursing nature,
knowing this I should arouse thoughts to dispel the cursing nature. I do not li
ke a person speaking angrily, in the same manner others would detest me if I spo
ke angry words, knowing this, I should arouse thoughts to overcome this nature I
do not like a person who retorts when reprimanded, in the same manner, I would
be detested if I retorted when reprimanded, knowing this I should not retort whe
n reprimanded. I do not like a person who evades the question and becomes angry
and discontented when repremanded, if I did this, others would detest me, knowin
g this .I should not evade the question and become angry and discontented when r
epremanded. I do not like a person who would not accept admonition after being r
eprimanded. If I did this othes would detest me, knowing this I should accept ad
monition after being reprimanded. I do not like a merciless hypocrite. If I beca
me a merciless hypocrite, others would detest me, knowing this I should be merci
ful and no hypocrite. I do not like a jealous selfish person, If I were jealous
and selfish, others would detest me, knowing this I should be not jealous and se
lfish. I do not like a crafty fraudulent person. If I were crafty and fraudulent
, others would detest me, knowing this I should be not crafty and not fraudulent
. I do not like an obstinate person who has a high opinion of himself. If I was
obstinate and had a high opinion of myself, others would detest me, knowing this
I should not be obstinate and hold a high opinion of myself. I do not like a wo
rldly person who holds to views tenaciously and finds it difficult to give them
up. If I was like that others would detest me, knowing this, I should not hold t
o views tenaciously and should give them up with ease.
Again, the bhikkhu should reflect, are there evil desires in me. If when reflect
ing the bhikkhu sees any evil desires, he should make an effort to dispel those
evil desires. When reflecting, if the bhikkhu sees, there are no evil desires he
should abide delighted and joyful training in those meritorious things day and
night. Again the bhikkhu should reflect, do I praise myself and disparage others
. When reflecting if the bhikkhu sees, praising himself and disparaging others,
he should make an effort to dispel those evil things. When reflecting if the bhi
kkhu sees not praising himself and not disparaging others, he should abide delig
hted and joyful training in those meritorious things day and night. Again the bh
ikkhu should reflect am I overcome with anger. When reflecting if the bhikkhu se
es himself overcome by anger, he should make an effort to dispel those evil thin
gs.When reflecting if the bhikkhu sees himself not overcome by anger, he should
abide delighted and joyful training in those meritorious things. Again the bhikk
hu should reflect do I bear a grudge. When reflecting if the bhikkhu sees himsel
f angry with a grudge, he should make an effort to dispel those evil things. Whe
n reflecting if the bhikkhu sees himself not angry and without a grudge, he shou
ld abide delighted and joyful training in those meritorious things day and noght
. Again the bhikkhu should reflect do I curse with an angry mind. When reflectin
g if the bhikkhu sees himself cursing and angry, he should make an effort to dis
pel those evil things. When reflecting if the bhikkhu sees himself not angry and
not cursing he should abide delighted and joyful training in those meritorious
things day and night. Again the bhikkhu should reflect, do I utter angry words.
When reflecting if the bhikkhu sees himself uttering angry words, he should make
an effort to dispel those evil things. When reflecting if he sees himself not u
ttering angry words, he should abide delighted and joyful training in those mert
iorious things say and night. Again the bhikkhu should reflect, do I retort when
reprimanded. When reflecting if the bhikkhu sees himself retorting when reprima
nded, he should make an effort to dispel those evil things. When reflecting if t
he bhikkhu sees himself not retorting when reprimanded, he should abide delighte
d and joyful training in those meritorious things. Again the bhikkhu should refl
ect, do I depreciate the reprimander. When reflecting if the bhikkhu sees himsel
f depreciating the reprimander , he should make an effort to dispel those evil t
hings. When reflecting if the bhikkhu sees himself not depreciating the repreman
der, he should abide delighted and joyful training in those meritorious things.
Again the bhikkhu should reflect, do I repremand the repremander. When reflectin
g if the bhikkhu sees himself repremanding the repremander, he should make an ef
fort to dispel those evil things. When reflecting if he sees himself not reprema
nding the repremander, he should abide delighted and joyful training in those me
ritorious things.Again, the bhikkhu should reflect do I evade the repremander an
d show anger and discontent. When reflecting if the bhikkhu sees himself evading
the repremander and showing anger and discontent, he should make an effort to d
ispel those evil things. When reflecting if he sees himself not evading the repr
emander and not showing anger and discontent, he should abide delighted and joyf
ul training in those meritorious things. Again the bhikkhu should reflect do I a
ccept admonition from the repremander. When reflecting if the bhikkhu sees himse
lf not accepting admonition from the repremander, he should make an effort to di
spel those evil things. When reflecting if the bhikkhu sees himself accepting ad
monition from the repremander, he should abide delighted and joyful training in
those meritorious things day and night. Again the bhikkhu should reflect am I an
unmerciful hypocrite. When reflecting if the bhikkhu sees himself an unmerciful
hypocrite, he should make an effort to dispel those evil things. When reflectin
g if he sees himself merciful and not a hypocrite, he should abide delighted and
joyful training in those meritorious things day and night. Again, the bhikkhu s
hould reflect, am I jealous and selfish. When reflecting if the bhikkhu sees him
self jealous and selfish, he make an effort to dispel those evil things. When re
flecting if the bhikkhu sees himself not jealous or selfish, he should abide del
ighted and joyful, training in those meritorious things day and night Again the
bhikkhu should reflect am I crafty and fradulent. When reflecting if the bhikkhu
sees himself crafty and fraudulent, he should make an effort to dispel those ev
il things. When reflecting if the bhikkhu sees himself not crafty nor fraudulent
, he should abide delighted and joyful, training in those meritorious things day
and night. Again, the bhikkhu should reflect, am I obstinate and do I have a hi
gh opinion of myself. When reflecting if the bhikkhu sees himself obstinate with
a high opinion of himself, he should make an effort to dispel those evil things
. When reflecting if he sees himself not obstinate and without a high opinion of
himself, he should abide delighted and joyful training in those meritorious thi
ngs day and night. Again, the bhikkhu should reflect, am I worldly holding to vi
ews tenaciously and finding it difficult to give up. When reflecting if he sees
himself holding to views tenaciously and finding it difficult to give up, he sho
uld make effort to dispel those evil things. When reflecting, if he sees himself
not holding to views tenaciously and giving them up with ease, he should be del
ighted and joyful, training in those meritorious things day and night. .
When reflecting, if the bhikkhu sees all these evil things not dispelled, he sho
uld make effort to dispel all these evil things. When reflecting if he sees all
these things dispelled, he should abide delighted and joyful training in those m
eritorious things day and night. Like a woman, a man, a child or youth fond of d
ecoration would take a mirror, a clear surface, or a bowl of water and would see
the reflection of the face, and seeing a speck of dirt would make effort to dis
pel it, not seeing a speck of dirt would be pleased on account of it. In the sam
e way the bhikkhu when reflecting if he sees all these evil things should make e
ffort to dispel them. When reflecting if he does not see thse things should be d
elighted and joyful training in those meritorious things day and night.
Venerable Mahaamoggallaana said thus and those bhikkhus delighted in those words
.
Majjhima Nikaaya I.
2. 5. Anumaanasutta.m
(15) Self Observation.
Cetokhila Sutta
Barreness And Bondage
[221]
Introduction
The following translation has been made from a text, based on the Turnour and Ph
ayre MSS. in the India Office, of which Dr. Morris was kind enough to allow me t
he use. The Suttas in the Majjhima Nik¤ya are usually distinguished by the way in
which a single thought or one or two allied thoughts are stated shortly at the c
ommencement, and are then elaborated and repeated through a number of consecutiv
e and carefully-balanced paragraphs arranged in a literary form that would now b
e considered monotonous and tiresome in the extreme. The repetitions in the Sutt
as of the D¨gha Nik¤ya are no doubt equally artificial, but the train of reasoning b
eing longer and more varied, there is always the hope of a change in the form, o
r of a new departure in the thought, to sustain the reader's flagging interest.
The argument of this Sutta may be shortly stated thus. The means by which freedo
m from barrenness and bondage of heart can be reached are zeal and determined ef
fort. But that zeal will be crippled in its struggle against barrenness by want
of confidence in the teacher, his doctrine, his order, or his system of self-cul
ture, and by want of concord with the brethren. And that zeal will be crippled i
n its struggle against bondage by sensuality, by sloth, or by a craving after a
future life in any of its various forms. If the disciple be strenuously diligent
in the struggle against these things he need not fear or doubt, he will never f
ail, but will assuredly reach even to the supreme security of Arahatship.
When I first read this Sutta I was irresistibly reminded of that passage in the
New Testament where the exhortation to the disciple, 'giving all diligence' to a
dd to his faith [222] virtue, knowledge, temperance, patience, godliness, and br
otherly kindness, is followed by the figure that these things will make him to b
e 'neither barren nor unfruitful;' and closes with the promise that if be do the
se things, giving diligence to make his calling and election sure, he shall neve
r fall, but shall enter into that everlasting kingdom which is the supreme goal
of the Christian life.
The analogy is sufficiently close to throw considerable light upon our Sutta, bu
t it touches only the barrenness. The bondage is specially Buddhistic, and is al
lied with the doctrine of the Sanyojanas, or fetters, which the pilgrim along th
e Noble Path has to break before he can reach the full fruit of Arahatship. It s
hould be compared also with the fivefold bond mentioned in the Tevijja Sutta, Ch
ap. I, §§ 26-28, the word there used being bandhanaµ, as against vinibandhanaµ here, and
the fivefold bond being a fivefold division of our first bondage.
The ten fetters are --
1. The delusion of self (sakk¤ya-diÂÂhi).
2. Doubt (vicikikkh¤).
3. Reliance on the efficacy of rites and ceremonies (s¨labbata-par¤m¤sa).
4. The bodily lusts or passions (k¤ma).
5. Hatred, ill-feeling (patigha).
6. Desire for a future life in the worlds of form (r¬par¤ga).
7. Desire for a future life in the formless worlds (ar¬par¤ga).
8. Pride (m¤no).
9. Self-righteousness (uddhacca).
10. Ignorance (avijj¤).
Here the 4th fetter is correlative to our first bondage; the 6th fetter to our 2
nd and 3rd bondage; and part of the 3rd fetter to our 5th bondage.
The 2nd, 3rd, and 5th bondage are in fact but a new way of stating the fundament
al Buddhist doctrine that good must be pursued without any ulterior motive; and
that that man is not spiritually free in whom there is still the least hankering
after any future life beyond the grave.
[223]
Barrenness and Bondage
Cetokhila-Sutta
1. THUS HAVE I HEARD. The Blessed One was once dwelling at S¤vatthi, in the park o
f An¤thapi¼Àika.
There the Blessed One addressed the brethren, saying, 'Brethren!'
'Yea, Lord!' said those brethren, in assent, to the Blessed One.
Then the Blessed One spake:
2. 'Whatsoever brother, O Bhikkhus, has not quite become free from the five kind
s of spiritual barrenness[1], has not altogether broken through the five kinds o
f mental bondage[2] -- that such a one should reach up to the full advantage of,
should attain to the full growth in, to full breadth in, this doctrine and disc
ipline[3] -- that can in no wise be!'
3. 'And who has not become free from the five kinds of spiritual barrenness?'
'In the first place, O Bhikkhus, when a brother [224] doubts in the Teacher (Sat
th¤), is uncertain regarding him, has not confidence in him, and has not faith in
him; then is his mind not inclined towards zeal, exertion, perseverance, and str
uggle.
'But whosesoever mind inclineth not towards zeal, exertion, perseverance, and st
ruggle, he has not become free from this first spiritual barrenness.
4. 'And further, O Bhikkhus, when a brother doubts in the System of Belief (Dham
ma), is uncertain regarding it, has not confidence in it, has not faith in it; t
hen is his mind not inclined towards zeal, exertion, perseverance, and struggle.
ruggle, he has not become free from this second spiritual barrenness.
5. 'And further, O Bhikkhus, when a brother has doubt in the Brotherhood (Sa¸gha),
is uncertain about it, has no confidence in it, has no faith in it; then is his
mind not inclined towards zeal, exertion, perseverance, and struggle.
ruggle, he has not become free from this third spiritual barrenness.
6. 'And further, O Bhikkhus, when a brother has doubt in the System of Self-cult
ure (Sikkh¤), is uncertain about it, has no confidence in it, has no faith in it;
then is his mind not inclined towards zeal, exertion, perseverance, and struggle
.
ruggle, he has not become free from this fourth spiritual barrenness.
7. 'And further, O Bhikkhus, when a brother is angry with his fellow-disciples,
discontented with [225] them, excited against them, barren towards them, the min
d of the brother, O Bhikkhus, thus angry with his fellow-disciples, discontented
with them, excited against them, barren towards them does not incline towards z
eal, exertion, perseverance, and struggle.
ruggle, he has not become free from this fifth spiritual barrenness.
'It is such a one, O Bhikkhus, who is not free from the five kinds of spiritual
barrenness.'
8. 'And who has not broken through the five kinds of spiritual bondage?'
'In the first place, O Bhikkhus, when a brother has not got rid of the passion f
or lusts (k¤me), has not got rid of the desire after lusts, has not got rid of the
attraction to lusts, has not got rid of the thirst for lusts, has not got rid o
f the fever of lust, has not got rid of the craving after lusts. --
'Whatsoever brother, O Bhikkhus, has not got rid of the passion for lusts, has n
ot got rid of the desire after lusts, has not got rid of the attraction to lusts
, has not got rid of the thirst for lusts, has not got rid of the fever of lust,
has not got rid of the craving after lusts, his mind does not incline to zeal,
exertion, perseverance, and struggle.
'But whosesoever mind inclineth not toward zeal, exertion, perseverance, and str
uggle, he has not broken through this first spiritual bondage.
9. 'And further, O Bhikkhus, when a brother has not got rid of the passion for a
body[4] (k¤ye), [226] has not got rid of the desire after a body, has not got rid
of the attraction to a body, has not got rid of the thirst for a body, has not
got rid of the fever of a body, has not got rid of the craving after a body. --
'Whatsoever brother, O Bhikkhus, has not got rid of the passion for a body, has
not got rid of the desire after a body, has not got rid of the attraction to a b
ody, has not got rid of the thirst for a body, has not got rid of the fever of a
body, has not got rid of the craving after a body, his mind does not incline to
zeal, exertion, perseverance, and struggle.
uggle, he has not broken through this second spiritual bondage.
10. 'And further, O Bhikkhus, when a brother has not got rid of the passion for
a form (r¬pe), has not got rid of the desire after a form, has not got rid of the
attraction to a form, has not got rid of the thirst for a form, has not got rid
of the fever of a form, has not got rid of the craving after a form. --
'Whatsoever brother, O Bhikkhus, has not got rid of the passion for a form, has
not got rid of the desire after a form, has not got rid of the attraction to a f
orm, has not got rid of the thirst for a form, has not got rid of the fever of a
form, has not got rid of the craving after a form, his mind does not incline to
zeal, exertion, perseverance, and struggle.
uggle, he has not broken through this third spiritual bondage.
[227] 11. 'And further, O Bhikkhus, a brother may have eaten enough and to satie
ty, and begins to follow after the case of sleep, the ease of softness, the ease
of sloth.
'Whatsoever brother, O Bhikkhus, when he has eaten enough and to satiety, begins
to follow after the ease of sleep, the ease of softness, the ease of sloth, his
mind does not incline to zeal, exertion, perseverance, and struggle.
uggle, he has not broken through this fourth spiritual bondage.
12. 'And further, O Bhikkhus, a brother may have adopted the religious life in t
he aspiration of belonging to some one or other of the angel hosts', and thinkin
g to himself: "By this morality, or by this observance, or by this austerity, or
by this religious life, I shall become an angel, or one of the angels!" --
'Whatsoever brother, O Bhikkhus, may have adopted the religious life in the aspi
ration of belonging to some one or other of the angel hosts, and thinking to him
self: "By this morality, or by this observance, or by this austerity, or by this
religious life, I shall become an angel, or one of the angels!" his mind does n
ot incline to zeal, exertion, perseverance, and struggle.
uggle, he has not broken through this fifth spiritual bondage.
'It is such a one, O Bhikkhus, who has not broken through the five kinds of ment
al bondage.
[228] 13. 'And whatsoever brother, O Bhikkhus, has not quite become free from th
e five kinds of spiritual barrenness, has not altogether broken through the five
kinds of mental bondage -- that such a one should reach up to the full advantag
e of, should attain to the full growth in, to full breadth in, this doctrine and
discipline -- that can in no wise be!
14. 'But whatsoever brother, O Bhikkhus, has become quite free from the five kin
ds of mental barrenness, has altogether broken through the five kinds of spiritu
al bondage -- that such a one should reach up to the full advantage of, should a
ttain to full growth in, to full breadth in, this doctrine and discipline -- tha
t can well be!'
15. 'And who has become free from the five kinds of spiritual barrenness?'
'In the first place, O Bhikkhus, when a brother does not doubt in the Teacher (S
atth¤), is not uncertain regarding him, has confidence in him, and has faith in hi
m; then his mind does incline to zeal, exertion, perseverance, and struggle.
'But whosesoever mind inclineth towards zeal, exertion, perseverance, and strugg
le, he has become free from this first spiritual barrenness.
16. 'And further, O Bhikkhus, when a brother does not doubt in the System of Bel
ief (Dhamma), is not uncertain regarding it, has confidence in it, and has faith
in it; then his mind does incline to zeal, exertion, perseverance, and struggle
.
le, he has become free from this second spiritual barrenness.
17. 'And further, O Bhikkhus, when a brother
[229]
does not doubt in the Brotherhood (Sa¸gha), is not uncertain about it, has confide
nce in it, and has faith in it; then his mind does incline to zeal, exertion, pe
rseverance, and struggle.
le, he has become free from this third spiritual barrenness.
18. 'And further, O Bhikkhus, when a brother does not doubt in the System of Sel
f-culture (Sikkh¤), is not uncertain about it, has confidence in it, and has faith
in it; then his mind does incline to zeal, exertion, perseverance, and struggle
.
le, he has become free from this fourth spiritual barrenness.
19. 'And further, O Bhikkhus, when a brother is not angry with his fellow-discip
les, is not discontented with them, is not excited against them, is not barren t
owards them, the mind of the brother, O Bhikkhus, who is thus not angry with his
fellow-disciples, not discontented with them, not excited against them, not bar
ren towards them, does incline toward zeal, exertion, perseverance, and struggle
.
But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggl
e, he has become free from this fifth spiritual barrenness.'
20. 'And who has broken through the five kinds of spiritual bondage?'
'In the first place, O Bhikkhus, when a brother has got rid of the passion after
lusts (k¤me), has got rid of the desire after lusts, has got rid of the attractio
n to lusts, has got rid of the thirst for
[230]
lusts, has got rid of the fever of lust, has got rid of the craving after lusts.
--
'Whatsoever brother, O Bhikkhus, has got rid of the passion after lusts, has got
rid of the desire after lusts, has got rid of the attraction to lusts, has got
rid of the thirst for lusts, has got rid of the fever of lust, has got rid of th
e craving after lusts, his mind does incline to zeal, exertion, perseverance, an
d struggle.
le, he has become free from this first spiritual bondage.
21. 'And further, O Bhikkhus, when a brother has got rid of the passion after a
body (k¤ye), has got rid of the desire after a body, has got rid of the attraction
to a body, has got rid of the thirst for a body, has got rid of the fever of a
body, has got rid of the craving after a body. --
'Whatsoever brother, O Bhikkhus, has got rid of the passion after a body, has go
t rid of the desire after a body, has got rid of the attraction to a body, has g
ot rid of the thirst for a body, has got rid of the fever of a body, has got rid
of the craving after a body, his mind does incline to zeal, exertion, persevera
nce, and struggle.
le, he has become free from this second spiritual bondage.
22. 'And further, O Bhikkhus, when a brother has got rid of the passion for a fo
rm (r¬pe), has got rid of the desire after a form, has got rid of the attraction t
o a form, has got rid of the thirst for a form, has got rid of the fever of a fo
rm, has got rid of the craving after a form. --
[231] 'Whatsoever brother, O Bhikkhus, has got rid of the passion for a form, ha
s got rid of the desire after a form, has got rid of the attraction to a form, h
as got rid of the thirst for a form, has got rid of the fever of a form, has got
rid of the craving after a form, his mind does incline to zeal, exertion, perse
verance, and struggle.
le, he has become free from this third spiritual bondage.
23. 'And further, O Bhikkhus, when a brother does not, having eaten enough and t
o satiety, begin to follow after the ease of sleep, the ease of softness, the ea
se of sloth.
'Whatsoever brother, O Bhikkhus, does not, having eaten enough and to satiety, b
egin to follow after the ease of sleep, the ease of softness, the ease of sloth,
his mind does incline to zeal, exertion, perseverance, and struggle.
le, he has become free from this fourth spiritual bondage[5].
24. 'And further, O Bhikkhus, when a brother has not adopted the religious life
in the aspiration of belonging to some one or other of the angel hosts, thinking
to himself: "By this morality, or by this observance, or by this austerity, or
by this religious life, I shall become an angel, or one of the angels!" --
'Whatsoever brother, O Bhikkhus, has not [232] adopted the religious life in the
aspiration of belonging to some one or other of the angel hosts, thinking to hi
mself: "By this morality, or by this observance, or by this austerity, or by thi
s religious life, I shall become an angel, or one of the angels!" his mind does
incline to zeal, exertion, perseverance, and struggle.
le, he has become free from this fifth spiritual bondage.[6]
'It is such a one, O Bhikkhus, who has broken through the five kinds of spiritua
l bondage.
25. 'Whatsoever brother, O Bhikkhus, has become quite free from the five kinds o
f mental barrenness, has altogether broken through the five kinds of spiritual b
ondage -- that such a one should reach up to the full advantage of, should attai
n to full growth in, to full breadth in, this doctrine and discipline -- that ca
n well be!
26. 'He practises the (first) road to saintship'[7], which is accompanied by the
union of the will to acquire it with earnest contemplation, and with the strugg
le against sin. He practises the (second) road to saintship, which is accompanie
d by the union of exertion with earnest contemplation, and with the struggle aga
inst sin. He practises the (third) road to saintship, which is accompanied by th
e union of thought with earnest contemplation, and with the struggle against sin
. He practises the (fourth) road to saintship, which is accompanied by the union
of investigation with earnest contemplation [233] and the struggle against sin,
-- and strong determination too as a fifth.
27. 'The brother, O Bhikkhus, thus endowed with fifteenfold determination[8] bec
omes destined to come forth into the light, capable of the higher wisdom, sure o
f attaining to the supreme security[9].
28. 'Just, O Bhikkhus, as when a hen has eight or ten or twelve eggs, and the he
n has properly brooded over them, properly sat upon them, properly sat herself r
ound them, however much such a wish may arise on her heart as this, "O would tha
t my little chickens should break open the eggshell with the points of their cla
ws, or with their beaks, and come forth into the light in safety!" yet all the w
hile those little chickens are sure to break the egg-shell with the points of th
eir claws, or with their beaks, and to come forth into the light in safety.
29. 'Just even so, a brother thus endowed with fifteenfold determination is sure
to come forth into the light, sure to reach up to the higher wisdom, sure to at
tain to the supreme security[10]!'
[234] 30. Thus spake the Blessed One. And those Brethren, delighted in heart, ex
alted the word of the Blessed One.
END OF THE CETOKHILA SUTTA
[1]Pa¾ka cetokhil¤.
[2]Pa¾ka cetaso vinibandh¤.
[3]Dhamma-vinaye. On the disputed question as to whether this compound is a Dvan
da or not, see Dr. Oldenberg, Mah¤ Vagga, p. x. M. Léon Feer ('Études Bouddhiques,' p.
203) has taken it as Tatpurusha; and it would be hazardous to say that it is ne
ver used as such. Here I think it is a Dvandva.
[4]It is possible that k¤ya may be used here in a technical sense, as the group or
aggregate of qualities, apart from form, which go {footnote p. 226} to make up
an individual. This paragraph would then correspond to the 7th Saµyogana.]
[5]In this section, and in section 11, I have rendered sukha by ease, and not by
happiness, as I think the former is always its more exact meaning in such passa
ges.
[6]A¾¾ataraµ deva-nik¤yaµ. Compare Mah¤parinibb¤na Sutta, Chap. I, § 11, Chap. II, § 9.]
[7][mofnV.1]Iddhip¤daµ. Here Iddhi must be (spiritual) welfare.]
[8]That is, the four Iddhip¤das, and Usso²hi, each multiplied by three.
[9]The text of this section, so far, will be found in Childers's dictionary, sub
voce Iddhip¤do.
[10]Anuttarassa Yogakkhemassa; that is, Nirv¤na. Compare Dhammapada, ver. 23 and p
. 180.
The tertium quid of the parable is the absolute certainty of the event which wil
l follow on the hen having duly and diligently followed the law of her instinct,
even though she, meanwhile, in her ignorance, be full of doubt and desire. The
certainty of the delivery of a woman with child is not unfrequently used as a sy
mbol of what can be absolutely depended upon. So of 'the word of the glorious Bu
ddhas,' which endureth for ever, in 'Buddhist Birth Stories,' p. 18. I have atte
mpted to imitate the play in the text upon the two words for the 'coming forth i
nto the light,' {footnote p. 235} figuratively and literally, of the disciple an
d of the little chicken. The first is in P¤li bhabbo abhinibbid¤ya (from vid), the l
atter is aho vata ... sotthin¤ abhinibbhijjeyyan (from bhid). On samm¤-paribhavit¤ni,
here applied to the a¼À¤ni, see above, Mah¤parinibb¤na Sutta, Chap. I, § 12, note.]
Velama Sutta
The Scale of Good Deeds
Once, when the Buddha was dwelling near Savatthi at the Jeta Grove, the househol
der Anathapindika visited him and, after greeting him politely, sat down at one
side.
The Exalted One addressed Anathapindika, Are alms given in your house, householde
r?
Yes, Lord, alms are given by my family, but they consist only of broken rice and
sour gruel.
Householder, whether one gives coarse or choice alms, if one gives with respect,
thoughtfully, by one s own hand, gives things tht are not leftovers, and with beli
ef in the result of actions, then, wherever one is born as a result of having gi
ven with respect, the mind will experience pleasantness.
Long ago, householder, there lived a brahman named Velama who gave very valuable
gifts. He gave thousands of bowls of gold, silver and copper, filled with jewels
; thousands of horses with trappings; banners and nets of gold; carriages spread
with saffron-colored blankets; thousands of milk-giving cows with fine jute rop
es and silver milk pails; beds with covers od fleece, white blankets, embroidere
d coverlets, and with crimson cushions at the ends; lengths of cloth of the best
flax, silk, wool and cotton. And how to describe all the food, sweets and syrup
s that he gave? They flowed like rivers.
Householder, who was the brahman who made those very valuable gifts? It was me.
But, when those gifts were given, householder, there were no worthy recipients. A
lthough the brahman Velama gave such valuable gifts, if he had fed just one pers
on of right view, the fruit of the latter deed would have been greater.
and though he fed a hundred people of right view, the fruit of feeding a Once-retu
rner would have been greater.
and though he fed a hundred Sakadagamis, the fruit of feeding one Non-returner wou
ld have been greater.
and though he fed a hundred Anagamis, the fruit of feeding one Arahat would have b
een greater.
and though he fed a hundred Arahats, the fruit of feeding one Non-teaching Buddha
would have been greater.
and though he fed a hundred Paccekkabuddhas, the fruit of feeding a Perfect One, a
Teaching Buddha, would have been greater.
and though he fed a Sammasambuddha, the fruit of feeding the Order of monks with t
he Buddha at its head would have been greater.
and though he fed the Sangha with the Buddha at its head, the fruit of building a
monastery for the use of the Sangha would have been greater.
and though he built a monastery for the monks, the fruit of sincerely taking refug
e in the Buddha, Dhamma and the Sangha would have been greater.
and though he sincerely took refuge in the Buddha, Dhamma and the Sangha, the frui
t of sincerely undertaking the Five Moral Precepts would have been greater.
and though he sincerely undertook the Five Precepts, the fruit of developing (conc
entration on radiating) metta, even for just to the extent of a whiff of scent,
would have been greater.
and though he developed universal lovingkindness, the fruit of cultivating the awa
reness of anicca-even for the moment of a finger snap-would have been greater.
Anguttara Nikaya, Navakanipata, Sutta 20
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Vyagghapajja Sutta
Conditions of Welfare
Translated from the Pali by Narada Thera
For free distribution only
Translator's note: In this Sutta, the Buddha instructs rich householders how to
preserve and increase their prosperity and how to avoid loss of wealth. Wealth a
lone, however, does not make a complete man nor a harmonious society. Possession
of wealth all too often multiplies man's desires, and he is ever in the pursuit
of amassing more wealth and power. This unrestrained craving, however, leaves h
im dissatisfied and stifles his inner growth. It creates conflict and disharmony
in society through the resentment of the underprivileged who feel themselves ex
ploited by the effects of unrestrained craving.
Therefore the Buddha follows up on his advice on material welfare with four esse
ntial conditions for spiritual welfare: confidence (in the Master's enlightenmen
t), virtue, liberality, and wisdom. These four will instill in man a sense of hi
gher values. He will then not only pursue his own material concern, but also be
aware of his duty towards society. To mention only one of the implications: a wi
sely and generously employed liberality will reduce tensions and conflicts in so
ciety. Thus the observing of these conditions of material and spiritual welfare
will make for an ideal citizen in an ideal society.
Thus have I heard:
Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town
named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, re
spectfully saluted Him and sat on one side. Thus seated, he addressed the Exalte
d One as follows:
"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by w
ife and children. We use sandalwood of Kasi. We deck ourselves with garlands, pe
rfume, and unguents. We use gold and silver. To those like us, O Lord, let the E
xalted One preach the Dhamma, teach those things that lead to weal and happiness
in this life and to weal and happiness in future life."
Conditions of Worldly Progress
"Four conditions, Vyagghapajja, [3] conduce to a householder's weal and happines
s in this very life. Which four?
"The accomplishment of persistent effort (utthana-sampada), the accomplishment o
f watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced
livelihood (sama-jivikata).
"What is the accomplishment of persistent effort?
"Herein, Vyagghapajja, by whatsoever activity a householder earns his living, wh
ether by farming, by trading, by rearing cattle, by archery, by service under th
e king, or by any other kind of craft -- at that he becomes skillful and is not
lazy. He is endowed with the power of discernment as to the proper ways and mean
s; he is able to carry out and allocate (duties). This is called the accomplishm
ent of persistent effort.
"What is the accomplishment of watchfulness?
"Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obta
ined by dint of effort, collected by strength of arm, by the sweat of his brow,
justly acquired by right means -- such he husbands well by guarding and watching
so that kings would not seize it, thieves would not steal it, fire would not bu
rn it, water would not carry it away, nor ill-disposed heirs remove it. This is
the accomplishment of watchfulness.
"What is good friendship?
"Herein, Vyagghapajja, in whatsoever village or market town a householder dwells
, he associates, converses, engages in discussions with householders or househol
ders' sons, whether young and highly cultured or old and highly cultured, full o
f faith (saddha),[4] full of virtue (síla), full of charity (caga), full of wisdom
(paññá). He acts in accordance with the faith of the faithful, with the virtue of the
virtuous, with the charity of the charitable, with the wisdom of the wise. This
is called good friendship.
"What is balanced livelihood?
"Herein, Vyagghapajja, a householder knowing his income and expenses leads a bal
anced life, neither extravagant nor miserly, knowing that thus his income will s
tand in excess of his expenses, but not his expenses in excess of his income.
"Just as the goldsmith,[5] or an apprentice of his, knows, on holding up a balan
ce, that by so much it has dipped down, by so much it has tilted up; even so a h
ouseholder, knowing his income and expenses leads a balanced life, neither extra
vagant nor miserly, knowing that thus his income will stand in excess of his exp
enses, but not his expenses in excess of his income.
"If, Vyagghapajja, a householder with little income were to lead an extravagant
life, there would be those who say -- 'This person enjoys his property like one
who eats wood-apple.'[6] If, Vyagghapajja, a householder with a large income wer
e to lead a wretched life, there would be those who say -- 'This person will die
like a starveling.'
"The wealth thus amassed, Vyagghapajja, has four sources of destruction:
"(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionshi
p and intimacy with evil-doers.
"Just as in the case of a great tank with four inlets and outlets, if a man shou
ld close the inlets and open the outlets and there should be no adequate rainfal
l, decrease of water is to be expected in that tank, and not an increase; even s
o there are four sources for the destruction of amassed wealth -- debauchery, dr
unkenness, gambling, and friendship, companionship and intimacy with evil-doers.
"There are four sources for the increase of amassed wealth: (i) abstinence from
debauchery, (ii) abstinence from drunkenness, (iii) non- indulgence in gambling,
(iv) friendship, companionship and intimacy with the good.
"Just as in the case of a great tank with four inlets and four outlets, if a per
son were to open the inlets and close the outlets, and there should also be adeq
uate rainfall, an increase in water is certainly to be expected in that tank and
not a decrease, even so these four conditions are the sources of increase of am
assed wealth.
"These four conditions, Vyagghapajja, are conducive to a householder's weal and
happiness in this very life.
Conditions of Spiritual Progress
"Four conditions, Vyagghapajja, conduce to a householder's weal and happiness in
his future life. Which four?
"The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sil
a-sampada), the accomplishment of charity (caga-sampada) and the accomplishment
of wisdom (pañña-sampada).
"What is the accomplishment of faith?
"Herein a householder is possessed of faith, he believes in the Enlightenment of
the Perfect One (Tathágata): Thus, indeed, is that Blessed One: he is the pure on
e, fully enlightened, endowed with knowledge and conduct, well-gone, the knower
of worlds, the incomparable leader of men to be tamed, the teacher of gods and m
en, all-knowing and blessed. This is called the accomplishment of faith.
"What is the accomplishment of virtue?
"Herein a householder abstains from killing, stealing, sexual misconduct, lying,
and from intoxicants that cause infatuation and heedlessness. This is called th
e accomplishment of virtue.
"What is the accomplishment of charity?
"Herein a householder dwells at home with heart free from the stain of avarice,
devoted to charity, open-handed, delighting in generosity, attending to the need
y, delighting in the distribution of alms. This is called the accomplishment of
charity.
"What is the accomplishment of wisdom?
"Herein a householder is wise: he is endowed with wisdom that understands the ar
ising and cessation of the five aggregates of existence; he is possessed of the
noble penetrating insight that leads to the destruction of suffering. This is ca
lled the accomplishment of wisdom.
"These four conditions, Vyagghapajja, conduce to a householder's weal and happin
ess in his future life."
Energetic and heedful in his tasks,
Wisely administering his wealth,
He lives a balanced life,
Protecting what he has amassed.
Endowed with faith and virtue too,
Generous he is and free from avarice;
He ever works to clear the path
That leads to weal in future life.
Thus to the layman full of faith,
By him, so truly named 'Enlightened,'
These eight conditions have been told
Which now and after lead to bliss.
Footnotes:
1. The Koliyans were the rivals of the Sakyans. Queen Maha Maya belonged to the
Koliyan clan and King Suddhodana to the Sakyan clan.
2. Literally, 'long-kneed'
3. 'Tiger's Path'; he was so called because his ancestors were born on a forest
path infested with tigers. Vyagghapajja was Dighajanu's family name
4. Saddha is not blind faith. It is confidence based on knowledge.
5. Tuladharo, lit., 'carrier of the scales.'
6. Udambarakhadaka. The Commentary explains that one who wishes to eat wood-appl
e shakes the tree, with the result that many fruits fall but only a few are eate
n, while a large number are wasted.
Maha Mangala Sutta
Blessings
Translated from the Pali by Piyadassi Thera
Thus have I heard:

ndika's monastery. Now when the night was far advanced, a certain deity, whose s
urpassing radiance illuminated the whole of Jetavana, approached the Blessed One
, respectfully saluted him, and stood beside him. Standing thus, he addressed th
e Blessed One in verse:
1. "Many deities and men longing for happiness have pondered on (the question of
) blessings. Pray tell me what the highest blessings are.
2. "Not to associate with the foolish, but to associate with the wise, and to ho
nor those worthy of honor -- this is the highest blessing.
3. "To reside in a suitable locality, to have performed meritorious actions in t
he past, and to set oneself in the right direction -- this is the highest blessi
ng.
4. "Vast learning, skill in handicrafts, well grounded in discipline, and pleasa
nt speech -- this is the highest blessing.
5. "To support one's father and mother; to cherish one's wife and children, and
to be engaged in peaceful occupations -- this is the highest blessing.
6. "Liberality, righteous conduct, rendering assistance to relatives, and perfor
mance of blameless deeds -- this is the highest blessing.
7. "To cease and abstain from evil, to abstain from intoxicating drinks, and dil
igent in performing righteous acts -- this is the highest blessing.
8. "Reverence, humility, contentment, gratitude, and the timely hearing of the D
hamma, the teaching of the Buddha, -- this is the highest blessing.
9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions
on the Dhamma -- this is the highest blessing.
10. "Self-control, chastity, comprehension of the Noble Truths, and the realizat
ion of Nibbána -- this is the highest blessing.
11. "The mind that is not touched by the vicissitudes of life, [1] the mind that
is free from sorrow, stainless, and secure -- this is the highest blessing.
12. "Those who have fulfilled the conditions (for such blessings) are victorious
everywhere, and attain happiness everywhere -- To them these are the highest bl
essings."
Footnote:
1. The vicissitudes are eight in number: gain and loss, good-repute and ill-repu
te, praise and blame, joy and sorrow. This stanza is a reference to the state of
mind of an Arahant, the Consummate One.
Maha Mangala Sutta
The Highest Protection
Translated from the Pali by Thanissaro Bhikkhu
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's
Grove, Anathapindika's park. Then a certain deva, in the far extreme of the nigh
t, her extreme radiance lighting up the entirety of Jeta's Grove, approached the
Blessed One. On approaching, having bowed down to the Blessed One, she stood to
one side. As she stood to one side, she addressed him with a verse.
Many devas and human beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection.
The Buddha:
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection.
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
Generosity, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
Patience, composure,
seeing contemplatives,
discussing the Dhamma on timely occasions:
Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
A mind that, when touched
by the ways of the world,
is unshaken, sorrow-less, dustless, at rest:
Everywhere undefeated
when acting in this way,
people go everywhere in well being:
This is their highest protection.
Mahamangala Sutta
The Great Collection of Success-Generators
Thus have I heard:

Once upon a time the Exalted One was dwelling in Shravasti at Jeta's Grove, in t
he monastery built by Anathapindika. On that occasion, when the night had far ad
vanced, a deity of exceeding radiance, arrived in the presence of the Exalted On
e, illumining the Jeta's Grove in its entirety. On arrival there, the deity made
an obeisance to the Exalted One and stood on one side. Thus standing on one sid
e, the deity addressed the Exalted One in a verse.
Many gods and men did contemplate upon
As to what blissful things in life or success-generators are.
Wishing for their own total well being, they did think so.
Tell us, O Lord, what the highest of these are.
Keeping away from unwise and unwholesome friends,
And seeking the company only of those who are wise,
Giving honor and service to those that are worthy recipients
These rank among the highest success-generators.
Living in an appropriate area of residence,
with a record of good living in one's own past,
And with perfect mastery over one's own self --
Vastness of learning and erudition, together with skills,
and perfect discipline in conduct,
and delightful propriety of speech --
Gentle care of one's mother and father,
and dutiful maintenance of one's wife and child,
Propriety and decorum in one's activities --
these rank among the highest success-generators.
Generosity and righteous living,
And courteous care of one's own kith and kin,
Blameless in one's own conduct --
Restraint and departure from evil ways,
Abstinence from intoxicants and all drugs too,
Diligently active in the pursuit of goodness --
Respectful and gentle in one's behavior,
Contentment and a profound sense of gratitude,
regular listening to the Dhamma --
Forbearance and pleasantness of speech,
Meeting one's religious clergy,
Regular discussions on the Dhamma --
Religious austerity and celibate living,
Realization of the Noble Truths,
Attainment of the goal of Nibbána --
When battered by the realities of the world,
If one's mind never tends to tremble,
And it stays secure, griefless and stainless --
Having successfully accomplished all these,
Undefeated they are everywhere.
Success and serenity, they achieve everywhere --
This is their highest achievement of success.
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Tipitaka
Khuddaka
Sutta Nipata
Snp 2.14
PTS: Sn 376-378, 383-404
Dhammika Sutta: Dhammika
(excerpt)
John D. Ireland
© 1994 2011
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Gr
ove at Anathapindika's monastery. Now the lay-follower Dhammika with five hundre
d other lay-followers approached the Lord. Having drawn near and having saluted
the Lord respectfully he sat down at one side. Sitting there the lay-follower Dh
ammika addressed the Lord as follows:
"I ask Gotama [1] of extensive wisdom this: How acting is a disciple virtuous bo
th the disciple who has gone from home to the homeless state and the followers w
ho are householders? For you clearly understand the behavior [2] of the world wi
th the devas and the final release. There is none equal to you who are skilled i
n seeing what is profound. You are an illustrious Awakened One (Buddha). Having
investigated all knowledge and being compassionate towards beings you have annou
nced the Dhamma, a revealer of what is hidden, of comprehensive vision, stainles
s, you illuminate all the worlds.
"This Dhamma, subtle and pleasing and taught so clearly by you, Lord, it is this
we all wish to hear. Having been questioned, foremost Awakened One, tell us (th
e answer). All these bhikkhus and also the layfollowers who have come to hear th
e truth, let them listen to the Dhamma awakened to (anubuddham) by the Stainless
One as the devas listen to the well-spoken words of Vasava." [3]
(The Lord:) "Listen to me, bhikkhus, I will teach you the ascetic practice (dham
ma dhutam), the mode of living suitable for those who have gone forth. Do you al
l bear it in mind. One who is intent upon what is good and who is thoughtful sho
uld practice it.
"A bhikkhu should not wander about at the wrong time but should walk the village
for food at the right time, as one who goes about at the wrong time is (liable
to be) obsessed by attachment, therefore Awakened Ones do not walk (for alms) at
the wrong time. [4] Sights, sounds, tastes, scents and bodily contacts overwhel
m (the minds of) beings. Being rid of desire for these sense objects, at the rig
ht time, one may enter (the village) for the morning meal. Having duly obtained
food, going back alone and sitting down in a secluded place, being inwardly thou
ghtful and not letting the mind go out to external objects, a bhikkhu should dev
elop self-control.
"If he should speak with a lay-disciple, with someone else or with another bhikk
hu, he should speak on the subtle Dhamma, not slandering others nor gossiping. S
ome set themselves up as disputants in opposition to others; those of little wis
dom we do not praise; attachments bind them and they are carried away by their e
motions. [5]
"Having heard the Dhamma taught by the Sugata [6] and considered it, a disciple
of Him of excellent wisdom should wisely make use of food, a dwelling, a bed, a
seat and water for washing the robe. But a bhikkhu should not be soiled by (clin
ging to) these things, as a lotus is not wetted by a drop of water.
"Now I will tell you the layman's duty. Following it a lay-disciple would be vir
tuous; for it is not possible for one occupied with the household life to realiz
e the complete bhikkhu practice (dhamma).
"He should not kill a living being, nor cause it to be killed, nor should he inc
ite another to kill. Do not injure any being, either strong or weak, in the worl
d.
"A disciple should avoid taking anything from anywhere knowing it (to belong to
another). He should not steal nor incite another to steal. He should completely
avoid theft.
"A wise man should avoid unchastity as (he would avoid falling into) a pit of gl
owing charcoal. If unable to lead a celibate life, he should not go to another's
wife.
"Having entered a royal court or a company of people he should not speak lies. H
e should not speak lies (himself) nor incite others to do so. He should complete
ly avoid falsehood.
"A layman who has chosen to practice this Dhamma should not indulge in the drink
ing of intoxicants. He should not drink them nor encourage others to do so; real
izing that it leads to madness. Through intoxication foolish people perform evil
deeds and cause other heedless people to do likewise. He should avoid intoxicat
ion, this occasion for demerit, which stupefies the mind, and is the pleasure of
foolish people.
Do not kill a living being; do not take what is not given; do not speak a lie; d
o not drink intoxicants; abstain from sexual intercourse; do not eat food at nig
ht, at the wrong time; do not wear flower-garlands nor use perfumes; use the gro
und as a bed or sleep on a mat.
"This is called the eight-factored observance made known by the Awakened One who
has reached the end of suffering.
"With a gladdened mind observe the observance day (uposatha), complete with its
eight factors, on the fourteenth, fifteenth and eighth days of the (lunar) fortn
ight and also the special holiday of the half month. In the morning, with a pure
heart and a joyful mind, a wise man, after observing the uposatha, should distr
ibute suitable food and drink to the community of bhikkhus. He should support hi
s mother and father as his duty and engage in lawful trading. A layman who carri
es this out diligently goes to the devas called "Self-radiant." [7]
Notes
1.
Gotama is the Buddha's clan or family name.
2.
According to the commentary, the Pali term "gati" translated here as "behavior"
means either "trend of character" or "the destination of beings after death.
3.
"Vasava" is one of the several names for Sakka, ruler of the devas or gods. This
is a poetical way of saying they should listen very attentively.
4.
The right time for going into the village to collect almsfood is in the forenoon
. If a bhikkhu went about indiscriminately, "at the wrong time," he might see th
ings or have experiences that would endanger his life of purity and cause him to
revert to the lay life.
5.
Literally, "they send the mind far."
6.
Sugata, literally "well-gone," sometimes translated as the "Happy One," is an ep
ithet of the Buddha.
7.
A class of heavenly beings (deva). A layman who practices this will, after death
, be reborn as one of them.
Provenance:
From The Discourse Collection: Selected Texts from the Sutta Nipata (WH 82), tra
nslated by John D. Ireland (Kandy: Buddhist Publication Society, 1983). Copyrigh
t © 1983 Buddhist Publication Society. Used with permission.
see the FAQ.
How to cite this document (one suggested style): "Dhammika Sutta: Dhammika" (Snp
2.14), translated from the Pali by John D. Ireland. Access to Insight, July 11,
2010, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html.
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Sutta Nipata
Snp 1.7
PTS: Sn 116-142
Vasala Sutta: Discourse on Outcasts
Piyadassi Thera
© 1999 2011
Thus have I heard:
ndika's monastery. Then in the forenoon the Blessed One having dressed himself,
took bowl and (double) robe, and entered the city of Savatthi for alms. Now at t
hat time a fire was burning, and an offering was being prepared in the house of
the brahman Aggikabharadvaja. Then the Blessed One, while on his alms round, cam
e to the brahman's residence. The brahman seeing the Blessed One some way off, s
aid this: "Stay there, you shaveling, stay there you wretched monk, stay there y
ou outcast." When he spoke thus the Blessed One said to the brahman: "Do you kno
w, brahman, who an outcast is and what the conditions are that make an outcast?"
"No, indeed, Venerable Gotama, I do not know who an outcast is nor the conditio
ns that make an outcast. It is good if Venerable Gotama were to explain the Dham
ma to me so that I may know who an outcast is and what the conditions are that m
ake an outcast."[1]
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others
(discredits the good of others), perverted in views, deceitful know him as an o
utcast.
2. "Whosoever in this world kills living beings, once born or twice born,[2] in
whom there is no sympathy for living beings know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious a
s an oppressor know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs to oth
ers, what is not given to him know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed to pa
y, saying, 'I owe no debt to you' know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and grabs
whatever that person has know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of wealth,
utters lies when questioned as a witness know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives or
friends know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have grown ol
d know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother, si
ster or mother-in-law or father-in-law know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental, and
talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be known to
others, and commits evil in secret know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food, does
not honor that host by offering food when he repays the visit know him as an ou
tcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other
mendicant know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers him by h
arsh speech, and does not offer him (any alms) know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam)
or falsehood[3] expecting to gain something know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other know him
as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is selfish,
deceitful, shameless and fearless (in doing evil) know him as an outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the Bu
ddha, recluse or a householder know him as an outcast.
20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a t
hief in the whole universe he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes a brahman.
22. "Know ye by the example I now cite (the fact that by birth one is not an out
cast). There was an outcast's son, Sopaka, who became known as Matanga.
23. "This Matanga attained the highest fame so difficult to gain. Many were the
warriors (kshatriyas) and brahmans who went to attend on him.
24. "Mounting the celestial chariot (the Noble Eightfold path, and driving) alon
g the passion-free high road, (Sopaka, now a monk), reached the Brahma realm hav
ing given up sense desires.
25. "His (lowly) birth did not prevent him from being reborn in the Brahma realm
. There are brahmans born in the family of preceptors, kinsmen of (veda) hymns.
26. "They are often seen committing evil deeds. In this life itself they are des
pised, in the next they are born in an evil state of existence. High birth does
not prevent them from falling into a woeful state, or from censure.
27. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes an brahman."
When the Buddha had thus spoken, the Brahman Aggikabharadvaja said to the Blesse
d One: "Excellent, O Venerable Gotama, excellent! Just as, O Venerable Gotama, a
man were to set upright what had been overturned, or were to reveal what had be
en hidden, or were to point the way to one who had gone astray, or were to hold
an oil lamp in the dark so that those with eyes may see things, even so in many
ways has the Venerable Gotama expounded the Dhamma, the doctrine. I take refuge
in the Venerable Gotama, the Dhamma, and the Sangha, the Order. May the Venerabl
e Gotama accept me as a lay follower who has taken refuge from this day onwards
while life lasts."
Notes
1.
The abusive terms used by the brahman and the respectful address that follows ne
ed a word of explanation. The brahman had just prepared his offering to the grea
t Brahma, his God, when his eyes fell on Buddha. To the brahman the sight of a s
amana, a shaven-headed recluse, was an unlucky sign. Hence he burst into angry w
ords. The Buddha, however, was unruffled and spoke to him quietly in words of so
ft cadence. The brahman apparently was ashamed, and repenting of his folly, addr
essed the Buddha courteously. Comy. It is interesting to note the Buddha's stres
s on anger and hatred in his very first stanza.
2.
dvijam, birds. Twice-born is a reference to birds since they first come out as a
n egg, and when hatched a complete bird is born.
3.
asantamtipi patho, SnA.
Provenance:
From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist Publ
ication Society, 1999). Copyright © 1999 Buddhist Publication Society. Used with p
ermission.
see the FAQ.
How to cite this document (one suggested style): "Vasala Sutta: Discourse on Out
casts" (Snp 1.7), translated from the Pali by Piyadassi Thera. Access to Insight
, July 11, 2010, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.07.piya.ht
ml.
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Sutta Nipata
Snp 1.6
PTS: Sn 91-115
Parabhava Sutta: Downfall
Narada Thera
© 1997 2011
Alternate translation: Piyadassi
Translator's note: While the Mangala Sutta deals with the way of life conducive
to progress and happiness, the Parabhava Sutta supplements it by pointing out th
e causes of downfall. He who allows himself to become tarnished by these blemish
es of conduct blocks his own road to worldly, moral and spiritual progress and l
owers all that is truly noble and human in man. But he who is heedful of these d
angers keeps open the road to all those thirty-eight blessings of which human na
ture is capable.
Thus have I heard. Once the Exalted One was dwelling at Anathapindika's monaster
y, in the Jeta Grove, near Savatthi.
Now when the night was far spent a certain deity whose surpassing splendor illum
inated the entire Jeta Grove, came to the presence of the Exalted One and, drawi
ng near, respectfully saluted Him and stood at one side. Standing thus, he addre
ssed the Exalted One in verse:
The Deity:
Having come here with our questions to the Exalted One, we ask thee, O Gotama, a
bout man's decline. Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive one, easily known he who declines. He who loves
Dhamma progresses; he who is averse to it, declines.
The Deity:
Thus much do we see: this is the first cause of one's downfall. Pray, tell us th
e second cause.[1]
The Buddha:
The wicked are dear to him, with the virtuous he finds no delight, he prefers th
e creed of the wicked this is a cause of one's downfall.
Being fond of sleep, fond of company, indolent, lazy and irritable this is a cau
se of one's downfall.
Though being well-to-do, not to support father and mother who are old and past t
heir youth this is a cause of one's downfall.
To deceive by falsehood a brahman or ascetic or any other mendicant this is a ca
use of one's downfall.
To have much wealth and ample gold and food, but to enjoy one's luxuries alone t
his is a cause of one's downfall.
To be proud of birth, of wealth or clan, and to despise one's own kinsmen this i
s a cause of one's downfall.
To be a rake, a drunkard, a gambler, and to squander all one earns this is a cau
se of one's downfall.
Not to be contented with one's own wife, and to be seen with harlots and the wiv
es of others this is a cause of one's downfall.
Being past one's youth, to take a young wife and to be unable to sleep for jealo
usy of her this is a cause of one's downfall.
To place in authority a woman given to drink and squandering, or a man of a like
behavior this is a cause of one's downfall.
To be of noble birth, with vast ambition and of slender means, and to crave for
rulership this is a cause of one's downfall.
Knowing well these causes of downfall in the world, the noble sage endowed with
insight shares a happy realm.
Note
1.
These lines are repeated after each stanza, with the due enumeration.
Provenance:
From Everyman's Ethics: Four Discourses by the Buddha (WH 14), translated by Nar
ada Thera (Kandy: Buddhist Publication Society, 1985). Copyright © 1985 Buddhist P
ublication Society. Used with permission.
see the FAQ.
How to cite this document (one suggested style): "Parabhava Sutta: Downfall" (Sn
p 1.6), translated from the Pali by Narada Thera. Access to Insight, June 14, 20
10, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.06.nara.html.
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Samyutta Nikaya
SN 3
SN 3.5
PTS: S i 72
CDB i 169
Atta-rakkhita Sutta: Self-protected
Thanissaro Bhikkhu
© 2000 2011
At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Ble
ssed One: "Just now, lord, while I was alone in seclusion, this train of thought
arose in my awareness: 'Who have themselves protected, and who leave themselves
unprotected?' Then it occurred to me: 'Those who engage in bodily misconduct, v
erbal misconduct, & mental misconduct leave themselves unprotected. Even though
a squadron of elephant troops might protect them, a squadron of cavalry troops,
a squadron of chariot troops, a squadron of infantry troops might protect them,
still they leave themselves unprotected. Why is that? Because that's an external
protection, not an internal one. Therefore they leave themselves unprotected. B
ut those who engage in good bodily conduct, good verbal conduct, & good mental c
onduct have themselves protected. Even though neither a squadron of elephant tro
ops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron
of infantry troops might protect them, still they have themselves protected. Why
is that? Because that's an internal protection, not an external one. Therefore
they have themselves protected.'"
"That's the way it is, great king! That's the way it is! Those who engage in bod
ily misconduct, verbal misconduct, & mental misconduct leave themselves unprotec
ted. Even though a squadron of elephant troops might protect them, a squadron of
cavalry troops, a squadron of chariot troops, a squadron of infantry troops mig
ht protect them, still they leave themselves unprotected. Why is that? Because t
hat's an external protection, not an internal one. Therefore they leave themselv
es unprotected. But those who engage in good bodily conduct, good verbal conduct
, & good mental conduct have themselves protected. Even though neither a squadro
n of elephant troops, a squadron of cavalry troops, a squadron of chariot troops
, nor a squadron of infantry troops might protect them, still they have themselv
es protected. Why is that? Because that's an internal protection, not an externa
l one. Therefore they have themselves protected."
That is what the Blessed One said. Having said that, the One Well-Gone, the Teac
her, said further:
Restraint with the body is good, good is restraint with speech. Restraint with t
he heart is good, good is restraint everywhere. Restrained everywhere, conscient
ious, one is said to be protected.
Provenance:
©2000 Thanissaro Bhikkhu.
Transcribed from a file provided by the translator.
. available free of charge; (2) you clearly indicate that any derivatives of thi
s work (including translations) are derived from this source document; and (3) y
ou include the full text of this license in any copies or derivatives of this wo
rk. Otherwise, all rights reserved. For additional information about this licens
e, see the FAQ.
How to cite this document (one suggested style): "Atta-rakkhita Sutta: Self-prot
ected" (SN 3.5), translated from the Pali by Thanissaro Bhikkhu. Access to Insig
ht, June 16, 2010, http://www.accesstoinsight.org/tipitaka/sn/sn03/sn03.005.than
.html.

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Thus have I heard:

Thus have I heard:

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