The Innate Principles of the Vinaya
Now at that time uncertainty arose in the monks with
regard to this and that item: "Now what is allowed by the Blessed
One? What is not allowed?" They told this matter to the Blessed
One, (who said):
"Bhikkhus, whatever I have not objected to,
saying, 'This is not allowable,' if it fits in with what is not
allowable, if it goes against what is allowable, this is not allowable
for you.
"Whatever I have not objected to, saying, 'This
is not allowable,' if it fits in with what is allowable, if it goes
against what is not allowable, this is allowable for you.
"And whatever I have not permitted, saying,
'This is allowable,' if it fits in with what is not allowable, if it
goes against what is allowable, this is not allowable for you.
'This is allowable,' if it fits in with what is
allowable, if it goes against what is not allowable, this is allowable
for you."
Mv.VI.40.1
The Traditions of the Noble Ones
These four traditions of the Noble Ones--original,
long-standing, traditional, ancient, unadulterated, unadulterated from
the beginning--are not open to suspicion, will never be open to
suspicion, and are unfaulted by knowledgeable contemplatives and
priests. What four?
There is the case of a monk content with any old robe
cloth at all. He speaks in praise of being content with any old robe
cloth at all. He does not, for the sake of robe cloth, do anything
unseemly or inappropriate. Not getting cloth, he is not agitated.
Getting cloth, he uses it not tied to it, uninfatuated, guiltless,
seeing the drawbacks (of attachment to it) and discerning the escape
from them. He does not, on account of his contentment with any old robe
cloth at all, exalt himself or disparage others. In this he is skillful,
energetic, clearly aware and mindful. This, monks, is said to be a monk
standing firm in the ancient, original traditions of the Noble Ones.
Furthermore, the monk is content with any old
almsfood at all. He speaks in praise of being content with any old
almsfood at all. He does not, for the sake of almsfood, do anything
unseemly or inappropriate. Not getting almsfood, he is not agitated.
Getting almsfood, he uses it not tied to it, uninfatuated, guiltless,
seeing the drawbacks (of attachment to it) and discerning the escape
from them. He does not, on account of his contentment with any old
almsfood at all, exalt himself or disparage others. In this he is
skillful, energetic, clearly aware and mindful. This, monks, is said to
be a monk standing firm in the ancient, original traditions of the Noble
Ones.
Furthermore, the monk is content with any old lodging
at all. He speaks in praise of being content with any old lodging at
all. He does not, for the sake of lodging, do anything unseemly or
inappropriate. Not getting lodging, he is not agitated. Getting lodging,
he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks
(of attachment to it) and discerning the escape from them. He does not,
on account of his contentment with any old lodging at all, exalt himself
or disparage others. In this he is skillful, energetic, clearly aware
and mindful. This, monks, is said to be a monk standing firm in the
ancient, original traditions of the Noble Ones.
Furthermore, the monk finds pleasure and delight in
developing (good mental qualities), finds pleasure and delight in
abandoning (bad mental qualities). He does not, on account of his
pleasure and delight in developing and abandoning, exalt himself or
disparage others. In this he is skillful, energetic, clearly aware and
mindful. This, monks, is said to be a monk standing firm in the ancient,
original traditions of the Noble Ones.
These are the four traditions of the Noble
Ones--original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning--which are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledgeable
contemplatives and priests.
And furthermore, a monk endowed with these four
traditions of the Noble Ones, if he lives in the east, conquers
displeasure, and is not conquered by displeasure. If he lives in the
west... the north... the south, he conquers displeasure, and is not
conquered by displeasure. Why is that? Because the wise one endures both
pleasure and displeasure.
This is what the Blessed One said. Having said this,
he said further:
Displeasure does not conquer the wise one.
Displeasure does not suppress him. He conquers displeasure because he
endures it.
Having cast away all deeds: Who could obstruct him?
Like an ornament of finest gold: Who is fit to find fault with him? Even
the Devas praise him, Even by Brahma is he praised.
A.IV.28
Future Dangers: I
Monks, these five future dangers are just enough,
when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized. What five?
There is the case of the monk living in the
wilderness who reminds himself of this: I am now living alone in the
wilderness. While I am living alone in the wilderness a snake might bite
me, a scorpion might sting me, a centipede might bite me. That would be
how my death would come about. That would be an obstruction for me. So
let me make an effort for the attainment of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
This is the first future danger which is just enough,
when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
Furthermore, the monk living in the wilderness
reminds himself of this: I am now living alone in the wilderness. While
I am living alone in the wilderness, stumbling, I might fall; my food,
digested, might trouble me; my bile might be provoked, my phlegm...
piercing wind forces (in the body) might be provoked. That would be how
my death would come about. That would be an obstruction for me. So let
me make an effort for the attainment of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
This is the second future danger which is just
enough, when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
Furthermore, the monk living in the wilderness
reminds himself of this: I am now living alone in the wilderness. While
I am living alone in the wilderness, I might meet up with vicious
beasts: a lion or a tiger or a leopard or a bear or a hyena. They might
take my life. That would be how my death would come about. That would be
an obstruction for me. So let me make an effort for the attainment of
the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized.
This is the third future danger which is just enough,
when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
Furthermore, the monk living in the wilderness
reminds himself of this: I am now living alone in the wilderness. While
I am living alone in the wilderness, I might meet up with youths on
their way to committing a crime or on their way back. They might take my
life. That would be how my death would come about. That would be an
obstruction for me. So let me make an effort for the attainment of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
This is the fourth future danger which is just
enough, when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
Furthermore, the monk living in the wilderness
reminds himself of this: I am now living alone in the wilderness. And in
the wilderness are vicious non-human beings (spirits). They might take
my life. That would be how my death would come about. That would be an
obstruction for me. Let me then make an effort for the attainment of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
This is the fifth future danger which is just enough,
when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
These are the five future dangers which are just
enough, when considered, for a monk living in the wilderness--uncomplacent,
earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
A.V.77
Future Dangers: II
Monks, these five future dangers are just enough,
when considered, for a monk--uncomplacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized. What five?
There is the case of the monk who reminds himself of
this: At present I am young, black-haired, endowed with the blessings of
youth in the first stage of life. The time will come, though, when this
body is beset by old age. When one is overcome with old age and decay,
it is not easy to pay attention to the Buddha's teachings. It is not
easy to reside in isolated forest or wilderness dwellings. Before this
unwelcome, disagreeable, displeasing thing happens, let me first make an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized, so
that--endowed with that Dhamma--I will live in peace even when old.
This is the first future danger which is just enough,
when considered, for a monk--uncomplacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At
present I am free from illness and discomfort, endowed with good
digestion: not too cold, not too hot, of medium strength and tolerance.
The time will come, though, when this body is beset with illness. When
one is overcome with illness, it is not easy to pay attention to the
Buddha's teachings. It is not easy to reside in isolated forest or
wilderness dwellings. Before this unwelcome, disagreeable, displeasing
thing happens, let me first make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized, so that--endowed with that Dhamma--I will live
in peace even when ill.
This is the second future danger which is just
enough, when considered, for a monk--uncomplacent, earnest and
resolute--to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk reminds himself of this: At
present food is plentiful, alms are easy to come by. It is easy to
maintain oneself by gleanings and patronage. The time will come, though,
when there is famine: Food is scarce, alms are hard to come by, and it
is not easy to maintain oneself by gleanings and patronage. When there
is famine, people will congregate where food is plentiful. There they
will live packed and crowded together. When one is living packed and
crowded together, it is not easy to pay attention to the Buddha's
teachings. It is not easy to reside in isolated forest or wilderness
dwellings. Before this unwelcome, disagreeable, displeasing thing
happens, let me first make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized, so that--endowed with that Dhamma--I will live
in peace even when there is famine.
This is the third future danger which is just enough,
when considered, for a monk--uncomplacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At
present people are in harmony, on friendly terms, without quarreling,
like milk mixed with water, viewing one another with eyes of affection.
The time will come, though, when there is danger and an invasion of
savage tribes. Taking power, they will surround the countryside. When
there is danger, people will congregate where it is safe. There they
will live packed and crowded together. When one is living packed and
crowded together, it is not easy to pay attention to the Buddha's
teachings. It is not easy to reside in isolated forest or wilderness
dwellings. Before this unwelcome, disagreeable, displeasing thing
happens, let me first make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized, so that--endowed with that Dhamma--I will live
in peace even when there is danger.
This is the fourth future danger which is just
enough, when considered, for a monk--uncomplacent, earnest and
resolute--to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk reminds himself of this: At
present the Sangha--in harmony, on friendly terms, without
quarreling--lives in comfort with a single recitation. The time will
come, though, when the Sangha splits. When the Sangha is split it is not
easy to pay attention to the Buddha's teachings. It is not easy to
reside in isolated forest or wilderness dwellings. Before this
unwelcome, disagreeable, displeasing thing happens, let me first make an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized, so
that--endowed with that Dhamma--I will live in peace even when the
Sangha is split.
This is the fifth future danger which is just enough,
when considered, for a monk--uncomplacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized.
These are the five future dangers which are just
enough, when considered, for a monk--uncomplacent, earnest and
resolute--to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
A.V.78
Future Dangers: III
Monks, these five future dangers, unarisen at
present, will arise in the future. Be alert to them, and being alert,
work to get rid of them. What five?
There will be, in the course of the future, monks
undeveloped in bodily conduct, undeveloped in virtue, undeveloped in
mind, undeveloped in discernment. They--being undeveloped in bodily
conduct, undeveloped in virtue, undeveloped in mind, undeveloped in
discernment--will give full ordination to others, and will not be able
to discipline them in heightened virtue, heightened mind, heightened
discernment. These too will then be undeveloped in bodily conduct...
virtue... mind... discernment. They--being undeveloped in bodily
conduct... virtue... mind... discernment--will give full ordination to
still others and will not be able to discipline them in heightened
virtue, heightened mind, heightened discernment. These too will then be
undeveloped in bodily conduct... virtue... mind... discernment. Thus
from corrupt Dhamma comes corrupt discipline; from corrupt discipline,
corrupt Dhamma.
This, monks, is the first future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
And again, there will be in the course of the future
monks undeveloped in bodily conduct, undeveloped in virtue, undeveloped
in mind, undeveloped in discernment. They--being undeveloped in bodily
conduct, undeveloped in virtue, undeveloped in mind, undeveloped in
discernment--will take on others as students, and will not be able to
discipline them in heightened virtue, heightened mind, heightened
discernment. These too will then be undeveloped in bodily conduct...
virtue... mind... discernment. They--being undeveloped in bodily
conduct... virtue... mind... discernment--will take on still others as
students and will not be able to discipline them in heightened virtue,
heightened mind, heightened discernment. These too will then be
undeveloped in bodily conduct... virtue... mind... discernment. Thus
from corrupt Dhamma comes corrupt discipline; from corrupt discipline,
corrupt Dhamma.
This, monks, is the second future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
And again, there will be in the course of the future
monks undeveloped in bodily conduct... virtue... mind... discernment.
They--being undeveloped in bodily conduct... virtue... mind...
discernment--when giving a talk on higher Dhamma, or a talk composed of
questions and answers, will fall into dark mental states without being
aware of it. Thus from corrupt Dhamma comes corrupt discipline; from
corrupt discipline, corrupt Dhamma.
This, monks, is the third future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
And again, there will be in the course of the future
monks undeveloped in bodily conduct... virtue... mind... discernment.
They--being undeveloped in bodily conduct... virtue.... mind...
discernment--will not listen when discourses which are words of the
Tathagata--deep profound, transcendent, connected with the Void--are
being recited. They will not lend ear, will not set their hearts on
knowing them, will not regard these teachings as worth grasping or
mastering. But they will listen when discourses which are literary
works--the works of poets, elegant in sound, elegant in rhetoric, the
work of outsiders, words of disciples--are recited. They will lend ear
and set their hearts on knowing them. They will regard these teachings
as worth grasping and mastering. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the fourth future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
And again, there will be in the course of the future
monks undeveloped in bodily conduct... virtue... mind... discernment.
They--being undeveloped in bodily conduct... virtue... mind...
discernment--will become elders living in luxury, lethargic, foremost in
falling back, shirking the duties of solitude. They will not make an
effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. They will
become an example for later generations, who will become luxurious in
their living, lethargic, foremost in falling back, shirking the duties
of solitude, and who will not make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the fifth future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
These, monks, are the five future dangers, unarisen
at present, which will arise in the future. Be alert to them, and being
alert, work to get rid of them.
A.V.79
Future Dangers: IV
Monks, these five future dangers, unarisen at
present, will arise in the future. Be alert to them, and being alert,
work to get rid of them. What five?
There will be, in the course of the future, monks
desirous of fine robes. They, desirous of fine robes, will neglect the
practice of wearing cast-off cloth; will neglect isolated forest and
wilderness dwellings; will move to towns, cities and royal capitals and
take up residence there. For the sake of a robe they will do many kinds
of unseemly, inappropriate things.
This, monks, is the first future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
Furthermore, there will be in the course of the
future, monks desirous of fine food. They, desirous of fine food, will
neglect the practice of going for alms; will neglect isolated forest and
wilderness dwellings; will move to towns, cities and royal capitals and
take up residence there, searching out the tip-top tastes with the tip
of the tongue. For the sake of food they will do many kinds of unseemly,
inappropriate things.
This, monks, is the second future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
Furthermore, there will be in the course of the
future, monks desirous of fine lodgings. They, desirous of fine food,
will neglect the practice of living in the wilds; will neglect isolated
forest and wilderness dwellings; will move to towns, cities and royal
capitals and take up residence there. For the sake of lodgings they will
do many kinds of unseemly, inappropriate things.
This, monks, is the third future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
Furthermore, there will be in the course of the
future, monks who will live in close association with nuns, female
probationers and female novices. As they interact with nuns, female
probationers and female novices, it can be expected either that they
will lead the holy life dissatisfied, or will fall into one of the
grosser offenses, leaving the training, returning to a lower way of
life.
This, monks, is the fourth future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
Furthermore, there will be in the course of the
future, monks who will live in close association with monastery
attendants and novices. As they interact with monastery attendants and
novices, it can be expected that they will live intent on storing up all
kinds of possessions, and will stake out crops and fields. This is the
fifth future danger...
This, monks, is the fifth future danger, unarisen at
present, which will arise in the future. Be alert to it, and being
alert, work to get rid of it.
These, monks, are the five future dangers, unarisen
at present, which will arise in the future. Be alert to them, and being
alert, work to get rid of them.
A.V.80
The Sage
Danger is born from intimacy, [1] Society gives birth
to dust. [2] Free from intimacy. Free from society: Such is the vision
of the sage.
Who, destroying what's born, would not plant again Or
nourish what will arise: They call him the wandering, singular sage. He
has seen the state of peace.
Considering the ground, Crushing the seed, He would
not nourish the sap[3] --Truly a sage-- Seer of the ending of birth:
Abandoning conjecture, he cannot be classified.
Knowing all dwellings,[4] Not longing for any one
anywhere --Truly a sage-- With no coveting, without greed, He does not
build,[5] for he has gone beyond.
* * *
Overcoming all Knowing all, Wise. With regard to all
things: unsmeared.
Abandoning all, in the ending of craving, released:
The wise call him a sage.
Strong in discernment, Virtuous in his practices,
composed, delighting in meditation, mindful, Freed from attachments, no
barrenness :: no effluents:[6] The wise call him a sage.
The wandering solitary sage, uncomplacent, unshaken
by praise or blame Like the lion: not starting at sounds. Like the wind:
not caught in the net. Like the lotus: not smeared by the water. Leader
of others, by others unled: The wise call him a sage.
Like the pillar at a bathing ford,[7] when others
speak in extremes. He, without passion, his senses well-composed: The
wise call him a sage.
Truly poised, straight as a shuttle, [8] he loathes
evil actions. Pondering what is on-pitch and off: [9] The wise call him
a sage.
Self-restrained, he does no evil. Young and
middle-aged, the sage self-controlled, never angered, he angers none:
The wise call him a sage.
From the best the middling the leftovers he receives
alms. Sustaining himself on what others give. Neither flattering nor
speaking disparagement: The wise call him a sage.
The wandering sage not delighting in sex, in youth
bound by no one, not delighting in intoxication [10] complacency totally
freed: The wise call him a sage.
Knowing the world seeing the highest goal crossing
the ocean, [11], the flood [12] --Such-- [13] His chains broken Unbound
Without effluent: The wise call him a sage.
* * *
These two are different, they dwell far apart: The
householder supporting a wife and the unselfish one, of good practices.
Slaying other beings, the householder is unrestrained. Constantly the
sage protects other beings, is controlled.
As the crested, blue-necked peacock, when flying,
never matches the wild goose in speed: Even so the householder never
keeps up with the monk, the sage secluded, meditating in the forest.
Sn.I.12
Sagacity
Monks, there are these three forms of sagacity. What
three? Bodily sagacity, verbal sagacity and mental sagacity.
And what is bodily sagacity? There is the case where
a monk abstains from taking life, abstains from theft, abstains from
unchastity. This is called bodily sagacity.
And what is verbal sagacity? There is the case where
a monk abstains from lying, abstains from divisive tale-bearing,
abstains from harsh language, abstains from idle chatter. This is called
verbal sagacity.
And what is mental sagacity? There is the case where
a monk who--with the wasting away of the mental effluents--remains in
the effluentless release of awareness and release of discernment, having
known and made them manifest for himself right in the present. This is
called mental sagacity.
These, monks, are the three forms of sagacity.
A sage in body, a sage in speech, A sage in mind,
without effluent: A sage consummate in sagacity is said to have
abandoned everything.
A.III.23
Sariputta's (Upatissa's) Question
Now at that time the wanderer Sanjaya was residing in
Rajagaha with a large company of wanderers--250 in all. And at that time
Sariputta and Moggallana were practicing the holy life under Sanjaya.
They had made this agreement: Whoever attains the Deathless first will
inform the other.
Then Ven. Assaji, arising early in the morning,
taking his robe and bowl, entered Rajagaha for alms: Gracious in the way
he approached and departed, looked forward and behind, drew in and
stretched out his arm; his eyes downcast, his every movement consummate.
Sariputta the wanderer saw Ven. Assaji going for alms in Rajagaha:
gracious... his eyes downcast, his every movement consummate. On seeing
him, the thought occurred to him: "Surely, of those in this world
who are arahants or have entered the path to arahantship, this is one.
What if I were to approach him and question him: 'On whose account have
you gone forth? Who is your teacher? In whose Dhamma do you
delight?'"
But then the thought occurred to Sariputta the
wanderer: "This is the wrong time to question him. He is going for
alms in the town. What if I were to follow behind this monk who has
found the path for those who seek it?"
Then Ven. Assaji having gone for alms in Rajagaha,
left, taking the alms he had received. Sariputta the wanderer approached
him and on arrival, having exchanged friendly greetings and engaged in
polite conversation, stood to one side. As he stood there he said,
"Your faculties are bright, my friend, your complexion pure and
clear. On whose account have you gone forth? Who is your teacher? In
whose Dhamma do you delight?"
"There is, my friend, the Great Contemplative, a
son of the Sakyans, gone forth from a Sakyan family. I have gone forth
on account of that Blessed One. That Blessed One is my teacher. It is in
that Blessed One's Dhamma that I delight."
"But what is your teacher's teaching? What does
he proclaim?''
"I am new, my friend, not long gone forth, only
recently come to this doctrine and discipline. I cannot explain the
doctrine in detail, but I can give you the gist in brief."
Then Sariputta the wanderer spoke thus to the Ven.
Assaji:
"Speak a little or a lot, but tell me just the
gist. The gist is what I want What use is a lot of rhetoric?"
Then Ven. Assaji gave this Dhamma exposition to
Sariputta the Wanderer:
"Whatever phenomena arise from cause: Their
cause and their cessation. Such is the teaching of the Tathagata the
Great Contemplative."
Then to Sariputta the Wanderer, as he heard this
Dhamma exposition , there arose the dustless, stainless Dhamma eye:
Whatever is subject to origination is all subject to cessation.
"Even if just this is the Dhamma, you have
penetrated to the Sorrowless (asoka) State unseen, overlooked (by us)
for many myriads of aeons."
Then Sariputta the wanderer went to where Moggallana
the wanderer was staying. Moggallana the wanderer saw him coming from
afar, and on seeing him said, "Your faculties are bright, my
friend; your complexion pure and clear. Could it by that you have
attained the Deathless?"
"Yes, my friend, I have attained the Deathless.
"
"But how did you, friend, attain the
Deathless?"
"Just now, friend, I saw Ven. Assaji going for
alms in Rajagaha: gracious in the way he approached and departed, looked
forward and behind, drew in and stretched out his arm; his eyes
downcast, his every movement consummate. On seeing him, the thought
occurred to me: 'Surely, of those in this world who are arahants or have
entered the path to arahantship, this is one. What if I were to approach
him and question him: "On whose account have you gone forth? Who is
your teacher? In whose Dhamma do you delight?"'
"But then the thought occurred to me: 'This is
the wrong time to question him. He is going for alms in the town. What
if I were to follow behind this monk who has found the path for those
who seek it?'
"Then Ven. Assaji having gone for alms in
Rajagaha, left, taking the alms he had received. I approached him and on
arrival, having exchanged friendly greetings and engaged in polite
conversation, stood to one side. As I stood there I said, 'Your
faculties are bright, my friend, your complexion pure and clear. On
whose account have you gone forth? Who is your teacher? In whose Dhamma
do you delight?'
"'There is, my friend, the Great Contemplative,
a son of the Sakyans, gone forth from a Sakyan family. I have gone forth
on account of that Blessed One. That Blessed One is my teacher. It is in
that Blessed One's Dhamma that I delight.'
"'But what is your teacher's teaching? What does
he proclaim?'
"'I am new, my friend, not long gone forth, only
recently come to this doctrine and discipline. I cannot explain the
doctrine to you in detail, but I can give you the gist in brief.'
"'Speak a little or a lot, but tell me just the
gist. The gist is what I want What use is a lot of rhetoric?'
"Then Ven. Assaji gave me this Dhamma
exposition:
"'Whatever phenomena arise from cause: Their
cause and their cessation. Such is the teaching of the Tathagata the
Great Contemplative.'"
Then to Moggallana the Wanderer, as he heard this
Dhamma exposition, there arose the dustless, stainless Dhamma eye:
Whatever is subject to origination is all subject to cessation.
"Even if just this is the Dhamma, you have
penetrated to the Sorrowless (asoka) State unseen, overlooked (by us)
for many myriads of aeons."
Mv.I.23.5
Instructions to Rahula
I have heard that at one time the Blessed One was
staying at Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground.
At that time Ven. Rahula [14] was staying at the
Mango Stone. Then the Blessed One, arising from his seclusion in the
late afternoon, went to where Ven. Rahula was staying at the Mango
Stone. Ven. Rahula saw him coming from afar, and on seeing him set out a
seat and water for washing the feet. The Blessed One sat down on the
seat set out, and having sat down, washed his feet. Ven. Rahula, bowing
down to the Blessed One, sat down to one side.
Then the Blessed One, having left a little bit of the
remaining water in the water dipper, said to Ven. Rahula, "Rahula,
do you see this little bit of remaining water left in the water
dipper?"
"Yes sir."
"That's how little of a contemplative15 there is
in anyone who feels no shame at telling a deliberate lie."
Having tossed away the little bit of remaining water,
the Blessed One said to Ven. Rahula, "Rahula, do you see how this
little bit of remaining water is tossed away?"
"Yes, sir."
"Whatever there is of a contemplative in anyone
who feels no shame at telling a deliberate lie is tossed away just like
that.
Having turned the water dipper upside down, the
Blessed One said to Ven. Rahula, "Rahula, do you see how this water
dipper is turned upside down?"
"Yes, sir."
"Whatever there is of a contemplative in anyone
who feels no shame at telling a deliberate lie is turned upside down
just like that."
Having turned the water dipper right-side up, the
Blessed One said to Ven. Rahula, "Rahula, do you see how empty and
hollow this water dipper is?"
"Yes, sir."
"Whatever there is of a contemplative in anyone
who feels no shame at telling a deliberate lie is empty and hollow just
like that.
"Rahula, it's like a royal elephant: immense,
pedigreed, accustomed to battles, its tusks like chariot poles. Having
gone into battle, it uses its forefeet and hindfeet, its forequarters
and hindquarters, its head and ears and tusks and tail, but will simply
hold back its trunk. The elephant trainer notices that and thinks, 'This
royal elephant has not given up its life to the king.' But when the
royal elephant... having gone into battle uses its forefeet and hindfeet,
its forequarters and hindquarters, its head and ears and tusks and tail
and his trunk, the trainer notices that and thinks, 'This royal elephant
has given up its life to the king. There is nothing it will not do.'
"The same with anyone who feels no shame in
telling a deliberate lie: There is no evil, I tell you, he will not do.
Thus, Rahula, you should train yourself, 'I will not tell a deliberate
lie even in jest.'
"How do you construe this, Rahula: What is a
mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily acts, verbal
acts and mental acts are to be done with repeated reflection.
"Whenever you want to perform a bodily act, you
should reflect on it: 'This bodily act I want to perform--would it lead
to self-affliction, to the affliction of others or to both? Is it an
unwise bodily act, with painful consequences, painful results?' If, on
reflection, you know that it would lead to self-affliction, affliction
to others or both; it would be an unwise bodily act with painful
consequences, painful results, then any bodily act of that sort is
absolutely unfit for you to do. But if on reflection you know that it
would not cause affliction... it would be a wise bodily action with
happy consequences, happy results, then any bodily act of that sort is
fit for you to do.
"While you are performing a bodily act, you
should reflect on it: 'This bodily act I am doing--is it leading to
self-affliction, to the affliction of others or to both? Is it an unwise
bodily act, with painful consequences, painful results?' If, on
reflection, you know that it is leading to self-affliction, affliction
to others or both... you should give it up. But if on reflection you
know that it is not... you may continue with it.
"Having performed a bodily act, you should
reflect on it... If, on reflection, you know that it led to
self-affliction, affliction to others or both; it was an unwise bodily
act with painful consequences, painful results, then you should confess
it, reveal it, lay it open to the Teacher or to a knowledgeable
companion in the holy life. Having confessed it... you should exercise
restraint in the future. But if on reflection you know that it did not
lead to affliction... it was a wise bodily action with happy
consequences, happy results, then you should stay mentally refreshed and
joyful, training day and night in wise mental qualities.
"Whenever you want to perform a verbal act, you
should reflect on it: 'This verbal act I want to perform--would it lead
to self-affliction, to the affliction of others or to both? Is it an
unwise verbal act, with painful consequences, painful results?' If, on
reflection, you know that it would lead to self-affliction, affliction
to others or both; it would be an unwise verbal act with painful
consequences, painful results, then any verbal act of that sort is
absolutely unfit for you to do. But if on reflection you know that it
would not cause affliction... it would be a wise verbal action with
happy consequences, happy results, then any verbal act of that sort is
fit for you to do.
"While you are performing a verbal act, you
should reflect on it: 'This verbal act I am doing--is it leading to
self-affliction, to the affliction of others or to both? Is it an unwise
verbal act, with painful consequences, painful results?' If, on
reflection, you know that it is leading to self-affliction, affliction
to others or both... you should give it up. But if on reflection you
know that it is not... you may continue with it.
"Having performed a verbal act, you should
reflect on it... If, on reflection, you know that it led to
self-affliction, affliction to others or both; it was an unwise verbal
act with painful consequences, painful results, then you should confess
it, reveal it, lay it open to the Teacher or to a knowledgeable
companion in the holy life. Having confessed it... you should exercise
restraint in the future. But if on reflection you know that it did not
lead to affliction... it was a wise verbal action with happy
consequences, happy results, then you should stay mentally refreshed and
joyful, training day and night in wise mental qualities.
"Whenever you want to perform a mental act, you
should reflect on it: 'This mental act I want to perform--would it lead
to self-affliction, to the affliction of others or to both? Is it an
unwise mental act, with painful consequences, painful results?' If, on
reflection, you know that it would lead to self-affliction, affliction
to others or both; it would be an unwise mental act with painful
consequences, painful results, then any mental act of that sort is
absolutely unfit for you to do. But if on reflection you know that it
would not cause affliction... it would be a wise mental action with
happy consequences, happy results, then any mental act of that sort is
fit for you to do.
"While you are performing a mental act, you
should reflect on it: 'This mental act I am doing--is it leading to
self-affliction, to the affliction of others or to both? Is it an unwise
mental act, with painful consequences, painful results?' If, on
reflection, you know that it is leading to self-affliction, affliction
to others or both... you should give it up. But if on reflection you
know that it is not... you may continue with it.
"Having performed a mental act, you should
reflect on it... If, on reflection, you know that it led to
self-affliction, affliction to others or both; it was an unwise mental
act with painful consequences, painful results, then you should feel
distressed, ashamed and disgusted with it. Feeling distressed... you
should exercise restraint in the future. But if on reflection you know
that it did not lead to affliction... it was a wise mental action with
happy consequences, happy results, then you should stay mentally
refreshed and joyful, training day and night in wise mental qualities.
"Rahula, all those priests and contemplatives in
the course of the past who purified their bodily acts, verbal acts and
mental acts, did it through repeated reflection on their bodily acts,
verbal acts and mental acts in just this way.
"All those priests and contemplatives in the
course of the future who will purify their bodily acts, verbal acts and
mental acts, will do it through repeated reflection on their bodily
acts, verbal acts and mental acts in just this way.
"All those priests and contemplatives at present
who purify their bodily acts, verbal acts and mental acts, do it through
repeated reflection on their bodily acts, verbal acts and mental acts in
just this way.
"Therefore, Rahula, you should train yourself:
'I will purify my bodily acts through repeated reflection. I will purify
my verbal acts through repeated reflection. I will purify my mental acts
through repeated reflection.' Thus you should train yourself."
That is what the Blessed One said. Pleased, Ven.
Rahula delighted in the Blessed One's words.
M.61
* * * *
WHETHER King Asoka selected these texts on his own,
or had the advice of his mentor, Ven. Moggaliputta-tissa, no one knows.
Still it is possible to derive from them a conception of Dhamma of which
Asoka approved, whether or not it originated with him.
One of the main points of this selection is that
Dhamma is a quality of a person, rather than of doctrines or ideas. The
central passage in the selection, and its only extended poem--The
Sage--paints an idealized picture of the Dhamma as embodied in the
deeds, words and attitudes of the person who practices it. Only if the
Dhamma finds concrete expression in people's lives will it last long.
The selection also shows something of the educational
strategy Asoka might have had his Dhamma officials use in teaching his
populace--Buddhist and non-Buddhist--to make the Dhamma a reality in
their lives. The texts are not listed in random order. Instead, they
follow a pattern to impress on their listeners first that the ideals of
the Dhamma are timeless and well-tested, and that there is a need to
realize them as quickly as possible. Then they analyze the ideal,
present a picture of it in action, and end with the basic principles for
putting it into practice.
The title of the first passage--the Vinaya samukase--is
explained in the Commentary as follows: Samukase means that the
principles are innately true, established of their own accord. Whether
or not a Buddha arises to point them out, they are true in and of
themselves.
The second passage, The Traditions of the Noble Ones,
brings in the perspective of time which is to provide a recurring theme
throughout Asoka's selections. It looks back to the past to show how
venerable, time-tested and pure the traditions of the Dhamma are. It
plays on the notion of the traditions of a noble family--unadulterated,
not open to criticism or suspicion--which were so important in ancient
India. It even plays on words: The traditions of a family were supposed
to enable those who followed them to conquer their enemies (ari), while
the noble traditions taught by the Buddha enable one to overcome one's
true enemy, displeasure (arati) in the mind.
Turning from the past to look at the future, the
third set of selections--the four discourses on future dangers--presents
a warning. The practice of the Dhamma should not be put off to a later
date, because there is no certainty that the future will provide any
opportunities for practice. First, there are the dangers of death,
ageing, illness, famine and social turmoil in one's own life. Secondly,
there are the dangers of degeneracy in the religion, when those who are
supposed to practice it ignore the noble traditions and teachings, and
instead do many unseemly, inappropriate things for their material
comfort. The point of this set of passages, of course, is to give a
sense of urgency to one's practice, so that one will make the effort
take advantage of the teachings while one can.
The Sage, taking up the theme of danger, goes on to
present an ideal of inner safety in the present tense, an ideal already
embodied in the lives of those who have practiced the religion in full.
It shows the actions and attitudes of one who finds his happiness not in
relationships--and the home-building and food-raising they entail (all
of which in Buddhism are viewed as symbolic of the round of death and
rebirth)--but instead in the peace which comes in living a solitary
life, subsisting on whatever food one may receive as alms, free to
meditate in the wilderness.
The next passage--Sagacity--analyses this ideal into
three qualities of body, speech and mind; and the sixth passage shows
the ideal in action: Ven. Assaji, simply by the graciousness of his
manner, inspires Sariputta the wanderer to follow him; and with a few
well-chosen words, he enables Sariputta to gain a glimpse of the
Deathless. This is thus no empty ideal.
This passage also contains what has long been
recognized as the most succinct expression of the Four Noble
Truths--suffering, its cause, its cessation and the path to its
cessation--just as the discourse on Sagacity contains one of the most
succinct expressions of the goal of training one's actions in body,
speech and mind.
The final passage shows how this goal may be brought
about, focusing on the development of two qualities--truthfulness and
constant reflection--which underlie every stage of the practice.
Although the earlier passages focus on the monk as the ideal, this one
shows that the practice builds on qualities that anyone--man, woman or
child--may develop within. It also ends with a return to the theme of
time, and the timelessness of the Dhamma: Whoever in the past, future or
present who develops purity--or sagacity--in thought, word or deed, will
have to do it in this way, and this way only. There is no other.
It is possible to search in Asoka's selection for
passages which may have had personal meaning for him--the reference to
the Deathless as the Sorrowless (asoka) state; the image of the peacock,
the emblem of his dynasty; the image of the elephant who has given its
life up to the king--but he himself would probably have preferred that
Buddhists reflect on these selections to see what passages have meaning
for them. The fact that the Dhamma is alive today is due in no small
measure to his efforts. Buddhists today can carry on his work by doing
as he asked: Reading and reflecting often on these selections, and
consistently applying the principles of truthfulness and
self-examination to their lives.
NOTES
[1] Dangers in intimacy: Craving and views.
[2] Dust: Passion, aversion and delusion.
[3] Ground, seed and sap: The khandhas (body,
feelings, perceptions, thought formations and consciousness), sense
spheres and elements form the ground in which grows the seed of
constructive consciousness--the consciousness which develops into states
of being and birth. The sap of this seed is craving and views.
[4] Dwellings: States of becoming and birth.
[5] He does not build: He performs none of the good
or bad deeds that give rise to further states of becoming and birth.
[6] No effluents (_sava): He has none of the forms of
defilement--sensual desire, views, states of becoming or
ignorance--which "flow out" of the mind and give rise to the
flood of the cycle of death and rebirth.
[7] The pillar at a bathing ford: The Cullavagga (V.l)
describes this as an immovable pillar, standing quite tall and buried
deep in the ground near a bathing place, against which young villagers
and boxers would rub their bodies while bathing so as to toughen them.
The "extremes" in which others speak, according to the
Commentary, are extremes of praise and criticism: These leave the sage,
like the pillar, unmoved.
[8] Straight as a shuttle: Having a mind unprejudiced
by favoritism, dislike, delusion or fear.
[9] On-pitch and off (sama and visama): Throughout
ancient cultures, the terminology of music was used to describe the
moral quality of people and acts. Discordant intervals or poorly-tuned
musical instruments were metaphors for evil; harmonious intervals and
well-tuned instruments were metaphors for good. In Pali, the term
sama--"even"--described an instrument tuned on-pitch: There is
a famous passage where the Buddha reminds Sona Kolivisa--who had been
over-exerting himself in the practice--that a lute sounds appealing only
if the strings are neither too taut or too lax, but 'evenly' tuned. This
image would have special resonances with the Buddha's teaching on the
middle way. It also adds meaning to the term sama_a--monk or
contemplative--which the texts frequently mention as being derived from
sama. The word samanna-- "evenness", the quality of being in
tune--also means the quality of being a contemplative. This concept
plays an important role in the Instructions to Rahula, below. The true
contemplative is always in tune with what is proper and good.
[10] Intoxication: The three intoxications are
intoxication with youth, with good health and with life.
[11] Ocean: The way defilement splashes into
undesirable destinations (so says the Commentary).
[12] Flood: The flow of defilement: sensual desires,
views, states of becoming and ignorance.
[13] Such: Unchanging; unaffected by anything.
[14] Rahula: the Buddha's son, who according to the
Commentary was seven years old when this discourse was delivered to him.
[15] evenness: samanna. See n. 9.
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