|
Refuge
An
Introduction to the
Buddha, Dhamma, & Sangha
by
Thanissaro Bhikkhu (Geoffrey DeGraff)
Copyright
© 2001 Thanissaro Bhikkhu
For free distribution only.
You may print copies of this work for your personal use.
You may re-format and redistribute this work for use on computers
and computer networks,
provided that you charge no fees for its distribution
or use.
Otherwise, all rights reserved.
Third
edition, revised, 2001
They
go to many a refuge,
to mountains, forests,
parks, trees, and shrines:
people threatened with danger.
That's not the secure refuge,
that's not the highest refuge,
that's not the refuge,
having gone to which,
you gain release
from all suffering and stress.
But
when, having gone for refuge
to the Buddha, Dhamma, and Sangha,
you see with right discernment
the four Noble Truths --
stress,
the cause of stress,
the transcending of stress,
and the Noble Eightfold Path,
the way to the stilling of stress:
That's the secure refuge,
that, the highest refuge,
that is the refuge,
having gone to which,
you gain release
from all suffering and stress.
--
Dhammapada, 188-192
Contents
Preface
This
book is a short introduction to the basic principles of Buddhism:
the Buddha, the Dhamma (his teachings), and Sangha (the community
of his noble disciples), also known as the Triple Gem or the
Triple Refuge. The material is divided into three parts: (I)
an introductory essay on the meaning of refuge and the act
of going for refuge; (II) a series of readings drawn from
the earliest Buddhist texts illustrating the essential qualities
of the Triple Gem; and (III) a set of essays explaining aspects
of the Triple Gem that often provoke questions in those who
are new to the Buddha's teachings. This last section concludes
with an essay that summarizes, in a more systematic form,
many of the points raised in the earlier parts of the book.
The readings on Dhamma form the core of the book, organized
in a pattern -- called a graduated discourse (anupubbi-katha)
-- that the Buddha himself often used when introducing his
teachings to new listeners. After beginning with the joys
of generosity, he would describe the joys of a virtuous life,
followed by the rewards of generosity and virtue to be experienced
here and, after death, in heaven; the drawbacks of sensual
pleasures, even heavenly ones; and the rewards of renunciation.
Then, when he sensed that his listeners were inclined to look
favorably on renunciation as a way to true happiness, he would
discuss the central message of his teaching: the four noble
truths.
My hope is that this introduction will help answer many of
the questions that newcomers bring to Buddhism, and will spark
new questions in their minds as they contemplate the possibility
of developing within their own lives the qualities of refuge
exemplified by the Triple Gem.
Thanissaro
Bhikkhu
Metta Forest Monastery
Valley Center, CA 92082-1409
U.S.A.
I.
Introduction
Going
for Refuge
The
act of going for refuge marks the point where one commits
oneself to taking the Dhamma, or the Buddha's teaching, as
the primary guide to one's life. To understand why this commitment
is called a "refuge," it's helpful to look at the history
of the custom.
In pre-Buddhist India, going for refuge meant proclaiming
one's allegiance to a patron -- a powerful person or god --
submitting to the patron's directives in hopes of receiving
protection from danger in return. In the early years of the
Buddha's teaching career, his new followers adopted this custom
to express their allegiance to the Buddha, Dhamma, and Sangha,
but in the Buddhist context this custom took on a new meaning.
Buddhism is not a theistic religion -- the Buddha is not a
god -- and so a person taking refuge in the Buddhist sense
is not asking for the Buddha personally to intervene to provide
protection. Still, one of the Buddha's central teachings is
that human life is fraught with dangers -- from greed, anger,
and delusion -- and so the concept of refuge is central to
the path of practice, in that the practice is aimed at gaining
release from those dangers. Because the mind is the source
both of the dangers and of release, there is a need for two
levels of refuge: external refuges, which provide models and
guidelines so that we can identify which qualities in the
mind lead to danger and which to release; and internal refuges,
i.e., the qualities leading to release that we develop in
our own mind in imitation of our external models. The internal
level is where true refuge is found.
Although the tradition of going to refuge is an ancient practice,
it is still relevant for our own practice today, for we are
faced with the same internal dangers that faced people in
the Buddha's time. We still need the same protection as they.
When a Buddhist takes refuge, it is essentially an act of
taking refuge in the doctrine of karma: It's an act of submission
in that one is committed to living in line with the principle
that actions based on skillful intentions lead to happiness,
while actions based on unskillful intentions lead to suffering;
it's an act of claiming protection in that, by following the
teaching, one hopes to avoid the misfortunes that bad karma
engenders. To take refuge in this way ultimately means to
take refuge in the quality of our own intentions, for that's
where the essence of karma lies.
The refuges in Buddhism -- both on the internal and on the
external levels -- are the Buddha, Dhamma, and Sangha, also
known as the Triple Gem. They are called gems both because
they are valuable and because, in ancient times, gems were
believed to have protective powers. The Triple Gem outdoes
other gems in this respect because its protective powers can
be put to the test and can lead further than those of any
physical gem, all the way to absolute freedom from the uncertainties
of the realm of aging, illness, and death.
The Buddha, on the external level, refers to Siddhattha Gotama,
the Indian prince who renounced his royal titles and went
into the forest, meditating until he ultimately gained Awakening.
To take refuge in the Buddha means, not taking refuge in him
as a person, but taking refuge in the fact of his Awakening:
placing trust in the belief that he did awaken to the truth,
that he did so by developing qualities that we too can develop,
and that the truths to which he awoke provide the best perspective
for the conduct of our life.
The
Dhamma, on the external level, refers to the path of practice
the Buddha taught to this followers. This, in turn, is divided
into three levels: the words of his teachings, the act of
putting those teachings into practice, and the attainment
of Awakening as the result of that practice. This three-way
division of the word "Dhamma" acts as a map showing how to
take the external refuges and make them internal: learning
about the teachings, using them to develop the qualities that
the Buddha himself used to attain Awakening, and then realizing
the same release from danger that he found in the quality
of Deathlessness that we can touch within.
The
word Sangha, on the external level, has two senses: conventional
and ideal. In its ideal sense, the Sangha consists of all
people, lay or ordained, who have practiced the Dhamma to
the point of gaining at least a glimpse of the Deathless.
In a conventional sense, Sangha denotes the communities of
ordained monks and nuns. The two meanings overlap but are
not necessarily identical. Some members of the ideal Sangha
are not ordained; some monks and nuns have yet to touch the
Deathless. All those who take refuge in the Buddha, Dhamma,
and Sangha become members of the Buddha's four-fold assembly
(parisa) of followers: monks, nuns, male lay devotees,
and female lay devotees. Although there's a widespread belief
that all Buddhist followers are members of the Sangha, this
is not the case. Only those who are ordained are members of
the conventional Sangha; only those who have glimpsed the
Deathless are members of the ideal Sangha. Nevertheless, any
followers who don't belong to the Sangha in either sense of
the word still count as genuine Buddhists in that they are
members of the Buddha's parisa.
When taking refuge in the external Sangha, one takes refuge
in both senses of the Sangha, but the two senses provide different
levels of refuge. The conventional Sangha has helped keep
the teaching alive for more than 2,500 years. Without them,
we would never have learned what the Buddha taught. However,
not all members of the conventional Sangha are reliable models
of behavior. So when looking for guidance in the conduct of
our lives, we must look to the living and recorded examples
provided by the ideal Sangha. Without their example, we would
not know (1) that Awakening is available to all, and not just
to the Buddha; and (2) how Awakening expresses itself in real
life.
On
the internal level, the Buddha, Dhamma, and Sangha are the
skillful qualities we develop in our own minds in imitation
of our external models. For instance, the Buddha was a person
of wisdom, purity, and compassion. When we develop wisdom,
purity, and compassion in our own minds, they form our refuge
on an internal level. The Buddha tasted Awakening by developing
conviction, persistence, mindfulness, concentration, and discernment.
When we develop these same qualities to the point of attaining
Awakening too, that Awakening is our ultimate refuge. This
is the point where the three aspects of the Triple Gem become
one: beyond the reach of greed, anger, and delusion, and thus
totally secure.
II.
Readings
'Indeed,
the Blessed One [the Buddha] is worthy and rightly self-awakened,
consummate in knowledge and conduct, well-gone, an expert
with regard to the cosmos, unexcelled as a trainer for those
people fit to be tamed, the Teacher of divine and human
beings, awakened, blessed.'
'The
Dhamma is well-expounded by the Blessed One, to be seen
here and now, timeless, inviting verification, pertinent,
to be realized by the wise for themselves.'
'The
Sangha of the Blessed One's disciples who have practiced
well... who have practiced straight-forwardly... who have
practiced methodically... who have practiced masterfully
-- in other words, the four types of noble disciples when
taken as pairs, the eight when taken as individual types
-- they are the Sangha of the Blessed One's disciples: worthy
of gifts, worthy of hospitality, worthy of offerings, worthy
of respect, the incomparable field of merit for the world.'
A
X.92
Buddha
[The
Buddha speaks:] I lived in refinement, utmost refinement,
total refinement. My father even had lotus ponds made in
our palace: one where red-lotuses bloomed, one where white
lotuses bloomed, one where blue lotuses bloomed, all for
my sake. I used no sandalwood that was not from Varanasi.
My turban was from Varanasi, as were my tunic, my lower
garments, and my outer cloak. A white sunshade was held
over me day and night to protect me from cold, heat, dust,
dirt, and dew.
I had three palaces: one for the cold season, one for the
hot season, one for the rainy season. During the four months
of the rainy season I was entertained in the rainy-season
palace by minstrels without a single man among them, and
I did not once come down from the palace. Whereas the servants,
workers, and retainers in other people's homes are fed meals
of lentil soup and broken rice, in my father's home the
servants, workers, and retainers were fed wheat, rice, and
meat.
Even though I was endowed with such fortune, such total
refinement, the thought occurred to me: "When an untaught,
run-of-the-mill person, himself subject to aging, not beyond
aging, sees another who is aged, he is horrified, humiliated,
and disgusted, oblivious to himself that he too is subject
to aging, not beyond aging. If I -- who am subject to aging,
not beyond aging -- were to be horrified, humiliated, and
disgusted on seeing another person who is aged, that would
not be fitting for me." As I noticed this, the [typical]
young person's intoxication with youth entirely dropped
away.
Even though I was endowed with such fortune, such total
refinement, the thought occurred to me: "When an untaught,
run-of-the-mill person, himself subject to illness, not
beyond illness, sees another who is ill, he is horrified,
humiliated, and disgusted, oblivious to himself that he
too is subject to illness, not beyond illness. And if I
-- who am subject to illness, not beyond illness -- were
to be horrified, humiliated, and disgusted on seeing another
person who is ill, that would not be fitting for me." As
I noticed this, the healthy person's intoxication with health
entirely dropped away.
Even though I was endowed with such fortune, such total
refinement, the thought occurred to me: "When an untaught,
run-of-the-mill person, himself subject to death, not beyond
death, sees another who is dead, he is horrified, humiliated,
and disgusted, oblivious to himself that he too is subject
to death, not beyond death. And if I -- who am subject to
death, not beyond death -- were to be horrified, humiliated,
and disgusted on seeing another person who is dead, that
would not be fitting for me." As I noticed this, the living
person's intoxication with life entirely dropped away.
A III.38
The
Quest for Awakening
Before
my Awakening, when I was still an unawakened Bodhisatta,
being subject myself to birth, aging, illness, death, sorrow,
and defilement, I sought [happiness in] what was subject
to birth, aging, illness, death, sorrow, and defilement.
The thought occurred to me: "Why am I, being subject myself
to birth... defilement, seeking what is subject to birth...
defilement? What if I... were to seek the unborn, unaging,
unailing, undying, sorrowless, undefiled, unsurpassed security
from bondage: Unbinding."
So at a later time, when I was still young, black-haired,
endowed with the blessings of youth in the first stage of
life, I shaved off my hair and beard -- though my parents
wished otherwise and were grieving with tears on their faces
-- and I put on the ochre robe and went forth from the home
life into homelessness.
Having gone forth in search of what might be skillful, seeking
the unexcelled state of sublime peace, I went to where Alara
Kalama was staying and, on arrival, said to him: "I want
to practice in this doctrine and discipline."
When this was said, he replied to me, "You may stay here.
This doctrine is such that a wise person can soon enter
and dwell in his own teacher's knowledge, having realized
it for himself through direct knowledge."
I quickly learned the doctrine. As far as mere lip-reciting
and repetition, I could speak the words of knowledge, the
words of the elders, and I could affirm that I knew and
saw -- I, along with others.
I thought: "It isn't through mere conviction alone that
Alara Kalama declares, 'I have entered and dwell in this
Dhamma, having realized it directly for myself.' Certainly
he dwells knowing and seeing this Dhamma." So I went to
him and said, "To what extent do you declare that you have
entered and dwell in this Dhamma?" When this was said, he
declared the dimension of nothingness.
I thought: "Not only does Alara Kalama have conviction,
persistence, mindfulness, concentration, and discernment.
I, too, have conviction, persistence, mindfulness, concentration,
and discernment. Suppose I were to endeavor to realize for
myself the Dhamma that Alara Kalama declares he has entered
and dwells in..." So it was not long before I entered and
dwelled in that Dhamma, having realized it for myself through
direct knowledge. I went to him and said, "Friend Kalama,
is this the extent to which you have entered and dwell in
this Dhamma, having realized it for yourself through direct
knowledge?"
"Yes..."
"This
is the extent to which I, too, have entered and dwell in
this Dhamma, having realized it for myself through direct
knowledge."
"It
is a gain for us, a great gain for us, that we have such
a companion in the holy life... As I am, so are you; as
you are, so am I. Come friend, let us now lead this community
together."
In this way did Alara Kalama, my teacher, place me, his
pupil, on the same level with himself and pay me great honor.
But the thought occurred to me, "This Dhamma leads not to
disenchantment, to dispassion, to cessation, to stilling,
to direct knowledge, to Awakening, nor to Unbinding, but
only to reappearance in the dimension of nothingness." So,
dissatisfied with that Dhamma, I left.
M 26
"Now,
Aggivessana, these three similes -- spontaneous, never before
heard -- appeared to me. Suppose there were a wet, sappy
piece of timber lying in the water, and a man were to come
along with an upper fire-stick, thinking, 'I'll light a
fire. I'll produce heat.' Now what do you think? Would he
be able to light a fire and produce heat by rubbing the
upper fire-stick in the wet, sappy timber lying in the water?"
"No,
Master Gotama..."
"So
it is with any priest or contemplative who does not live
withdrawn from sensuality in body and mind, and whose desire,
infatuation, urge, thirst, and fever for sensuality is not
relinquished and stilled within him: Whether or not he feels
painful, racking, piercing feelings due to his striving
[for Awakening], he is incapable of knowledge, vision, and
unexcelled self-awakening...
"Then
a second simile -- spontaneous, never before heard -- appeared
to me. Suppose there were a wet, sappy piece of timber lying
on land far from water, and a man were to come along with
an upper fire-stick, thinking, 'I'll light a fire. I'll
produce heat.' Now what do you think? Would he be able to
light a fire and produce heat by rubbing the upper fire-stick
in the wet, sappy timber lying on land?"
"No,
Master Gotama..."
"So
it is with any priest or contemplative who lives withdrawn
from sensuality in body only, but whose desire, infatuation,
urge, thirst, and fever for sensuality is not relinquished
and stilled within him: Whether or not he feels painful,
racking, piercing feelings due to his striving, he is incapable
of knowledge, vision, and unexcelled self-awakening...
"Then
a third simile -- spontaneous, never before heard -- appeared
to me. Suppose there were a dry, sapless piece of timber
lying on land far from water, and a man were to come along
with an upper fire-stick, thinking, 'I'll light a fire.
I'll produce heat.' Now what do you think? Would he be able
to light a fire and produce heat by rubbing the upper fire-stick
in the dry, sapless timber lying on land?"
"Yes,
Master Gotama..."
"So
it is with any priest or contemplative who lives withdrawn
from sensuality in body and mind, and whose desire, infatuation,
urge, thirst, and fever for sensuality is relinquished and
stilled within him: Whether or not he feels painful, racking,
piercing feelings due to his striving, he is capable of
knowledge, vision, and unexcelled self-awakening...
"I
thought: 'Suppose that I, clenching my teeth and pressing
my tongue against the roof of my mouth, were to beat down,
constrain, and crush my mind with my awareness'... So, just
as if a strong man, seizing a weaker man by the head or
the throat or the shoulders would beat him down, constrain
and crush him, in the same way I beat down, constrained,
and crushed my mind with my awareness. As I did so, sweat
poured from my armpits. But although tireless persistence
was aroused in me, and unmuddled mindfulness established,
my body was aroused and uncalm because of the painful exertion.
But the painful feeling that arose in this way did not invade
my mind or remain.
"I
thought: 'Suppose I were to become absorbed in the trance
of non-breathing.' So I stopped the in-breaths and out-breaths
in my nose and mouth. As I did so, there was a loud roaring
of winds coming out my earholes, just like the loud roar
of winds coming out of a smith's bellows... So I stopped
the in-breaths and out-breaths in my nose and mouth and
ears. As I did so, extreme forces sliced through my head,
just as if a strong man were slicing my head open with a
sharp sword... Extreme pains arose in my head, just as if
a strong man were tightening a turban made of tough leather
straps around my head... Extreme forces carved up my stomach
cavity, just as if a butcher or his apprentice were to carve
up the stomach cavity of an ox... There was an extreme burning
in my body, just as if two strong men, grabbing a weaker
man by the arms, were to roast and broil him over a pit
of hot embers. But although tireless persistence was aroused
in me, and unmuddled mindfulness established, my body was
aroused and uncalm because of the painful exertion. But
the painful feeling that arose in this way did not invade
my mind or remain.
"Devas,
on seeing me, said, 'Gotama the contemplative is dead.'
Other devas said, 'He isn't dead, he's dying.' Others said,
'He's neither dead nor dying, he's an arahant, for this
is the way arahants live.'
"I
thought: 'Suppose I were to practice going altogether without
food.' Then devas came to me and said, 'Dear sir, please
don't practice going altogether without food. If you go
altogether without food, we'll infuse divine nourishment
in through your pores, and you will survive on that.' I
thought, 'If I were to claim to be completely fasting while
these devas are infusing divine nourishment in through my
pores, I would be lying.' So I dismissed them, saying, 'Enough.'
"I
thought: 'Suppose I were to take only a little food at a
time, only a handful at a time of bean soup, lentil soup,
vetch soup, or pea soup.' So I took only a little food at
a time, only handful at a time of bean soup, lentil soup,
vetch soup, or pea soup. My body became extremely emaciated.
Simply from my eating so little, my limbs became like the
jointed segments of vine stems or bamboo stems... My backside
became like a camel's hoof... My spine stood out like a
string of beads... My ribs jutted out like the jutting rafters
of an old, run-down barn... The gleam of my eyes appeared
to be sunk deep in my eye sockets like the gleam of water
deep in a well... My scalp shriveled and withered like a
green bitter gourd, shriveled and withered in the heat and
the wind... The skin of my belly became so stuck to my spine
that when I thought of touching my belly, I grabbed hold
of my spine as well; and when I thought of touching my spine,
I grabbed hold of the skin of my belly as well... If I urinated
or defecated, I fell over on my face right there... Simply
from my eating so little, if I tried to ease my body by
rubbing my limbs with my hands, the hair -- rotted at its
roots -- fell from my body as I rubbed...
"I
thought: 'Whatever priests or contemplatives in the past
have felt painful, racking, piercing feelings due to their
striving, this is the utmost. None have been greater than
this. Whatever priests or contemplatives in the future...
in the present are feeling painful, racking, piercing feelings
due to their striving, this is the utmost. None is greater
than this. But with this racking practice of austerities
I have not attained any superior human state, any distinction
in knowledge or vision worthy of the noble ones. Could there
be another path to Awakening?'
"I
thought: 'I recall once, when my father the Sakyan was working,
and I was sitting in the cool shade of a rose-apple tree,
then -- quite withdrawn from sensuality, withdrawn from
unskillful mental qualities -- I entered and remained in
the first jhana: rapture and pleasure born from withdrawal,
accompanied by directed thought and evaluation. Could that
be the path to Awakening?' Then, following on that memory,
came the realization: 'That is the path to Awakening...
So why am I afraid of that pleasure that has nothing to
do with sensuality, nothing to do with unskillful mental
qualities?' I thought: 'I am no longer afraid of that pleasure...
but it is not easy to achieve that pleasure with a body
so extremely emaciated...' So I took some solid food: some
rice and porridge. Now five monks had been attending on
me, thinking, 'If Gotama, our contemplative, achieves some
higher state, he will tell us.' But when they saw me taking
some solid food -- some rice and porridge -- they were disgusted
and left me, thinking, 'Gotama the contemplative is living
luxuriously. He has abandoned his exertion and is backsliding
into abundance.'
"So
when I had taken solid food and regained strength, then
-- quite withdrawn from sensuality, withdrawn from unskillful
mental qualities, I entered and remained in the first jhana:
rapture and pleasure born from withdrawal, accompanied by
directed thought and evaluation. But the pleasant feeling
that arose in this way did not invade my mind or remain.
With the stilling of directed thought and evaluation, I
entered and remained in the second jhana: rapture and pleasure
born of composure, unification of awareness free from directed
thought and evaluation -- internal assurance... With the
fading of rapture I remained in equanimity, mindful and
alert, and physically sensitive of pleasure. I entered and
remained in the third jhana, of which the Noble Ones declare,
'Equanimous and mindful, he has a pleasurable abiding.'...
With the abandoning of pleasure and pain -- as with the
earlier disappearance of elation and distress -- I entered
and remained in the fourth jhana: purity of equanimity and
mindfulness, neither pleasure nor pain. But the pleasant
feeling that arose in this way did not invade my mind or
remain.
"When
the mind was thus concentrated, purified, bright, unblemished,
rid of defilement, pliant, malleable, steady, and 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 hundred thousand, many eons of cosmic contraction, many
eons of cosmic expansion, many eons of cosmic contraction
and expansion: 'There I had such a name, belonged to such
a clan, had such an appearance. Such was my food, such my
experience of pleasure and pain, such the end of my life.
Passing away from that state, I re-arose there. There too
I had such a name, belonged to such a clan, had such an
appearance. Such was my food, such my experience of pleasure
and pain, such the end of my life. Passing away from that
state, I re-arose here.' Thus I remembered my manifold past
lives in their modes and details.
"This
was the first knowledge I attained in the first watch of
the night. Ignorance was destroyed; knowledge arose; darkness
was destroyed; light arose -- as happens in one who is heedful,
ardent, and resolute. But the pleasant feeling that arose
in this way did not invade my mind or remain.
"When
the mind was thus concentrated, purified, bright, unblemished,
rid of defilement, pliant, malleable, steady, and attained
to imperturbability, I directed it to the knowledge of the
passing away and reappearance of beings. I saw -- by means
of the divine eye, purified and surpassing the human --
beings passing away and re-appearing, and I discerned how
they are inferior and superior, beautiful and ugly, fortunate
and unfortunate in accordance with their kamma: 'These beings
-- who were endowed with bad conduct of body, speech, and
mind, who reviled the noble ones, held wrong views and undertook
actions under the influence of wrong views -- with the break-up
of the body, after death, have re-appeared in the plane
of deprivation, the bad destination, the lower realms, in
hell. But these beings -- who were endowed with good conduct
of body, speech and mind, who did not revile the noble ones,
who held right views and undertook actions under the influence
of right views -- with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly
world.' Thus -- by means of the divine eye, purified and
surpassing the human -- I saw beings passing away and re-appearing,
and I discerned how they are inferior and superior, beautiful
and ugly, fortunate and unfortunate in accordance with their
kamma.
"This
was the second knowledge I attained in the second watch
of the night. Ignorance was destroyed; knowledge arose;
darkness was destroyed; light arose -- as happens in one
who is heedful, ardent, and resolute. But the pleasant feeling
that arose in this way did not invade my mind or remain.
"When
the mind was thus concentrated, purified, bright, unblemished,
rid of defilement, pliant, malleable, steady, and attained
to imperturbability, I directed it to the knowledge of the
ending of the mental effluents (asava). 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 of stress...
These are effluents... This is the origination of effluents...
This is the cessation of effluents... This is the way leading
to the cessation of effluents.' My heart, thus knowing,
thus seeing, was released from the effluent of sensuality,
released from the effluent of becoming, released from the
effluent 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. Ignorance was destroyed; knowledge arose; darkness
was destroyed; light arose -- as happens in one who is heedful,
ardent, and resolute. But the pleasant feeling that arose
in this way did not invade my mind or remain."
M
36
Through
the round of many births
without reward,
without rest,
seeking the house builder.
Painful is birth again
and again.
House builder, you're seen!
You will not build a house again.
All your rafters broken,
the ridge pole destroyed,
gone to the Unformed, the mind
has attained the end of craving.
Dhp
153-54
The
Buddha's Passing Away
Now
at that time Subhadda the Wanderer was staying in Kusinara.
He heard that 'Tonight, in the last watch of the night,
the total Unbinding of Gotama the contemplative will take
place.' Then this thought occurred to him, 'I have heard
the elder wanderers, teachers of teachers, saying that only
once in a long, long time do Tathagatas -- worthy ones,
rightly self-awakened -- appear in the world. Tonight, in
the last watch of the night, the total Unbinding of Gotama
the contemplative will take place. Now there is a doubt
that has arisen in me, but I have faith that he could teach
me the Dhamma in such a way that I might abandon that doubt.'
So he went to the Mallan Sal Tree grove and, on arrival,
said to Ven. Ananda, 'I have heard the elder wanderers,
teachers of teachers, saying that only once in a long, long
time do Tathagatas -- worthy ones, rightly self-awakened
-- appear in the world. Tonight, in the last watch of the
night, the total Unbinding of Gotama the contemplative will
take place. Now there is a doubt that has arisen in me,
but I have faith that he could teach me the Dhamma in such
a way that I might abandon that doubt. It would be good,
Ven. Ananda, if you would let me see him.'
When this was said, Ven. Ananda said to him, 'Enough, friend
Subhadda. Do not bother the Blessed One. The Blessed One
is tired.'
For a second time... For a third time, Subhadda the Wanderer
said to Ven. Ananda, '...It would be good, Ven. Ananda,
if you would let me see him.'
For a third time, Ven. Ananda said to him, 'Enough, friend
Subhadda. Do not bother the Blessed One. The Blessed One
is tired.'
Now, the Blessed One heard the exchange between Ven. Ananda
and Subhadda the Wanderer, and so he said to Ven. Ananda,
'Enough, Ananda. Do not stand in his way. Let him see the
Tathagata. Whatever he asks me will all be for the sake
of knowledge, and not to be bothersome. And whatever I answer
when asked, he will quickly understand.'
So Ven. Ananda said to Subhadda the Wanderer, 'Go ahead,
friend Subhadda. The Blessed One gives you his leave.'
Then Subhadda went to the Blessed One and exchanged courtesies,
and after the exchange of courtesies sat to one side. As
he was sitting there, he said to the Blessed One, 'Lord,
these priests and contemplatives, each with his group, each
with his community, each the teacher of his group, an honored
leader, well-regarded by people at large -- i.e., Purana
Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana,
Sañjaya Belatthaputta, and the Nigantha Nathaputta:
Do they all have direct knowledge as they themselves claim,
or do they all not have direct knowledge, or do some of
them have direct knowledge and some of them not?'
'Enough,
Subhadda. Put this question aside. I will teach you the
Dhamma. Listen, and pay close attention. I will speak.'
'Yes, lord,' Subhadda answered, and the Blessed One said,
'In any doctrine and discipline where the noble eightfold
path is not found, no contemplative of the first... second...
third... fourth order [stream-winner, once-returner, non-returner,
arahant ] is found. But in any doctrine and discipline where
the noble eightfold path is found, contemplatives
of the first... second... third... fourth order are
found. The noble eightfold path is found in this doctrine
and discipline, and right here there are contemplatives
of the first... second... third... fourth order. Other teachings
are empty of knowledgeable contemplatives. And if the monks
dwell rightly, this world will not be empty of Arahants.
At age twenty-nine I went forth,
seeking what might be skillful,
and since my going forth
more than fifty years have past.
Outside of the realm
of methodical Dhamma,
there is no contemplative.
And no contemplative of the second... third... fourth order.
Other teachings are empty of knowledgeable contemplatives.
And if the monks dwell rightly, this world will not be empty
of Arahants.'
Then Subhadda the Wanderer said, 'Magnificent, lord, magnificent!
In many ways has the Blessed One made the Dhamma clear --
just as if one were to place upright what has been overturned,
to reveal what has been hidden, to point out the way to
one who is lost, or to set out a lamp in the darkness so
that those with eyes might see forms. I go to the Blessed
One for refuge, and to the Dhamma and to the community of
monks. Let me obtain the going forth in the Blessed One's
presence, let me obtain admission.'
'Anyone,
Subhadda, who has previously belonged to another sect and
who desires the going forth and admission in this doctrine
and discipline must first undergo probation for four months.
If, at the end of four months, the monks feel so moved,
they give him the going forth and admit him to the monk's
state. But I know distinctions among individuals in this
matter.'
'Lord, if that is so, I am willing to undergo probation
for four years. If, at the end of four years, the monks
feel so moved, let them give me the going forth and admit
me to the monk's state.'
Then the Blessed One said to Ven. Ananda, 'Very well then,
Ananda, give Subhadda the going forth.'
'Yes, lord,' Ananda answered.
Then Subhadda said to Ven. Ananda, 'It is a gain for you,
Ananda, a great gain, that you have been anointed here in
the Teacher's presence with the pupil's anointing.'
Then Subhadda the Wanderer received the going forth and
the admission in the Blessed One's presence. And not long
after his admission -- dwelling alone, secluded, heedful,
ardent, and resolute -- he in no long time reached and remained
in the supreme goal of the holy life, for which clansmen
rightly go forth from home into homelessness, knowing and
realizing it for himself in the here and now. He knew: 'Birth
is ended, the holy life fulfilled, the task done. There
is nothing further for the sake of this world.' And thus
Ven. Subhadda became another one of the Arahants, the last
of the Blessed One's face-to-face disciples...
Then the Blessed One addressed the monks, 'I exhort you,
monks: All processes are subject to decay. Bring about completion
by being heedful.' Those were the Tathagata's last words.
Then the Blessed One entered the first jhana. Emerging from
that he entered the second. Emerging from that, he entered
the third... the fourth... the dimension of the infinitude
of space... the dimension of the infinitude of consciousness...
the dimension of nothingness... the dimension of neither
perception nor non-perception... the cessation of perception
and feeling.
Then Ven. Ananda said to Ven. Anuruddha, "The Blessed One,
sir, has entered total Unbinding."
"No,
friend, the Blessed One has not entered total Unbinding.
He has attained the cessation of perception and feeling."
Then emerging from the cessation of perception and feeling,
the Blessed One entered the dimension of neither perception
nor non-perception... the dimension of nothingness... the
dimension of the infinitude of consciousness... the dimension
of the infinitude of space... the fourth jhana... the third...
the second... the first jhana. Emerging from the first jhana
he entered the second... the third... the fourth jhana.
Emerging from the fourth jhana, he entered total Unbinding
in the interim...
When
the Blessed One had attained total Unbinding, Sakka, ruler
of the gods, uttered this stanza:
How inconstant are compounded things!
Their nature: to arise and pass away.
They disband as they are arising.
Their total stilling
is bliss.
D
16
Dhamma
Basic
Principles
Phenomena
are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act with a corrupted heart,
then suffering follows you --
as the wheel of the cart,
the track of the ox that pulls it.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act with a calm, bright heart,
happiness follows you,
like a shadow that never leaves.
Dhp
1-2
Heedfulness:
the path to the Deathless;
Heedlessness: the path to death.
The heedful do not die;
The heedless are as if
already dead.
Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.
Dhp
21-22
There
are these five facts that one should reflect on often, whether
one is a woman or a man, lay or ordained. Which five?
"I
am subject to aging, have not gone beyond aging"...
"I
am subject to illness, have not gone beyond illness"...
"I
am subject to death, have not gone beyond death"...
"I
will grow different, separate from all that is dear and
appealing to me"...
"I
am the owner of my actions (kamma), heir to my actions,
born of my actions, related through my actions, and have
my actions as my arbitrator. Whatever I do, for good or
for evil, to that will I fall heir"...
These are the five facts that one should reflect on often,
whether one is a woman or a man, lay or ordained.
Now, based on what line of reasoning should one often reflect...
that "I am subject to aging, have not gone beyond aging"?
There are beings who are intoxicated with a [typical] youth's
intoxication with youth. Because of that intoxication with
youth, they conduct themselves in a bad way in body... in
speech... and in mind. But when they often reflect on that
fact, that youth's intoxication with youth will either be
entirely abandoned or grow weaker...
Now, based on what line of reasoning should one often reflect...
that "I am subject to illness, have not gone beyond illness"?
There are beings who are intoxicated with a [typical] healthy
person's intoxication with health. Because of that intoxication
with health, they conduct themselves in a bad way in body...
in speech... and in mind. But when they often reflect on
that fact, that healthy person's intoxication with health
will either be entirely abandoned or grow weaker...
Now, based on what line of reasoning should one often reflect...
that "I am subject to death, have not gone beyond death"?
There are beings who are intoxicated with a [typical] living
person's intoxication with life. Because of that intoxication
with life, they conduct themselves in a bad way in body...
in speech... and in mind. But when they often reflect on
that fact, that living person's intoxication with life will
either be entirely abandoned or grow weaker...
Now,
based on what line of reasoning should one often reflect...
that "I will grow different, separate from all that is dear
and appealing to me"? There are beings who feel desire and
passion for the things they find dear and appealing. Because
of that passion, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect
on that fact, that desire and passion for the things they
find dear and appealing will either be entirely abandoned
or grow weaker...
Now, based on what line of reasoning should one often reflect...
that "I am the owner of my actions (kamma), heir to my actions,
born of my actions, related through my actions, and have
my actions as my arbitrator. Whatever I do, for good or
for evil, to that will I fall heir"? There are beings who
conduct themselves in a bad way in body... in speech...
and in mind. But when they often reflect on that fact, that
bad conduct in body, speech, and mind will either be entirely
abandoned or grow weaker...
Now, a noble disciple considers this: "I am not the only
one subject to aging, who has not gone beyond aging. To
the extent that there are beings -- past and future, passing
away and re-arising -- all beings are subject to aging,
have not gone beyond aging." When he/she often reflects
on this, the [factors of the] path take birth. He/she sticks
with that path, develops it, cultivates it. As he/she sticks
with that path, develops it and cultivates it, the fetters
are abandoned, the latent tendencies destroyed. (Similarly
with each of the other contemplations.)
A
V.57
The
non-doing of any evil,
the performance of what is skillful,
the cleansing of one's own mind:
This is the Buddhas'
teaching.
Not disparaging, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
commitment to the heightened mind:
This is the Buddhas' teaching.
Dhp
183, 185
I
do not see any one quality by which unarisen skillful qualities
arise, and arisen unskillful qualities subside, like friendship
with admirable people. When a person is friends with admirable
people, unarisen skillful qualities arise, and arisen unskillful
qualities subside.
A I.72
Now what, TigerPaw (Byagghapajja), is friendship with admirable
people? There is the case where a lay person, in whatever
town or village he may dwell, spends time with householders
or householders' sons, young or old, who are advanced in
virtue. He talks with them, engages them in discussions.
He emulates consummate conviction [in the principle of kamma]
in those who are consummate in conviction, consummate virtue
in those who are consummate in virtue, consummate generosity
in those who are consummate in generosity, and consummate
discernment in those who are consummate in discernment.
This is called friendship with admirable people.
A
VIII.54
A
female noble disciple who grows in terms of these five types
of growth grows in the noble growth, grasps hold of what
is essential, what is excellent in the body. Which five?
She grows in terms of conviction, in terms of virtue, in
terms of learning, in terms of generosity, in terms of discernment.
Growing in terms of these five types of growth, the female
noble disciple grows in the noble growth, grasps hold of
what is essential, what is excellent in the body.
Growing in conviction and virtue
discernment, generosity, and learning,
a virtuous female lay disciple
such as this
takes hold of the essence within herself.
S XXXVII.34
'Kamma should be known. The cause by which kamma comes into
play should be known. The diversity in kamma should be known.
The result of kamma should be known. The cessation of kamma
should be known. The path of practice for the cessation
of kamma should be known.' Thus it has been said. Why was
it said?
Intention, I tell you, is kamma. Intending, one does kamma
by way of body, speech, and intellect.
And what is the cause by which kamma comes into play? Contact...
And what is the diversity in kamma? There is kamma to be
experienced in purgatory, kamma to be experienced in the
realm of common animals, kamma to be experienced in the
realm of the hungry shades, kamma to be experienced in the
human world, kamma to be experienced in the celestial worlds...
And what is the result of kamma? The result of kamma is
of three sorts, I tell you: that which arises right here
and now, that which arises later [in this lifetime], and
that which arises following that...
And what is the cessation of kamma? From the cessation of
contact is the cessation of kamma...
And what is the way leading to the cessation of kamma? Just
this noble eightfold path: right view, right resolve, right
speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
Now
when a noble disciple discerns kamma in this way, the cause
by which kamma comes into play in this way, the diversity
of kamma in this way, the result of kamma in this way, the
cessation of kamma in this way, and the path of practice
leading to the cessation of kamma in this way, then he discerns
this penetrative holy life as the cessation of kamma.
A
VI.63
The
Buddha: What do you think, Rahula: What is a mirror for?
Rahula: For reflection, sir.
The Buddha: 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 unskillful bodily act, with painful consequences,
painful results?' If, on reflection, you know that it would
lead to self-affliction, to the affliction of others, or
to both; it would be an unskillful 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 skillful bodily act with happy consequences, happy
results, then any bodily act of that sort is fit for you
to do.
(Similarly with verbal acts and mental acts.)
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 unskillful
bodily act, with painful consequences, painful results?'
If, on reflection, you know that it is leading to self-affliction,
to affliction of others, or both... you should give it up.
But if on reflection you know that it is not... you may
continue with it.
(Similarly with verbal acts and mental acts.)
Having performed a bodily act, you should reflect on it...
If, on reflection, you know that it led to self-affliction,
to the affliction of others, or to both; it was an unskillful
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 skillful bodily act with happy consequences, happy
results, then you should stay mentally refreshed and joyful,
training day and night in skillful mental qualities.
(Similarly with verbal acts.)
Having performed a mental act, you should reflect on it...
If, on reflection, you know that it led to self-affliction,
to the affliction of others, or to both; it was an unskillful
mental act with painful consequences, painful results, then
you should feel horrified, humiliated, and disgusted with
it. Feeling horrified... you should exercise restraint in
the future. But if on reflection you know that it did not
lead to affliction... it was a skillful mental act with
happy consequences, happy results, then you should stay
mentally refreshed and joyful, training day and night in
skillful mental qualities.
Rahula,
all the 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 the priests and contemplatives in the course of the
future... All the 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
These
five things are welcome, agreeable, pleasant, and hard to
obtain in the world. Which five? Long life... beauty...
pleasure... status... rebirth in heaven... Now, I tell you,
these five things are not to be obtained by reason of prayers
or wishes. If they were to be obtained by reason of prayers
or wishes, who here would lack them? It is not fitting for
the noble disciple who desires long life to pray for it
or to delight in doing so. Instead, the noble disciple who
desires long life should follow the path of practice leading
to long life. In so doing, he will attain long life, either
human or divine. (Similarly with beauty, pleasure, status,
and rebirth in heaven.)
A
V.43
I
have heard that at one time the Blessed One was staying
in Savatthi at Jeta's Grove, Anathapindika's monastery.
Then a certain deva, in the far extreme of the night, 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 was
standing there, she addressed him with a verse.
"Many
devas and humans beings
give thought to protective charms,
desiring well-being.
Tell, then, the highest protective charm."
[The Buddha:]
"Not
consorting with fools,
consorting with the wise,
homage to those deserving of homage:
This is the highest protective charm.
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest protective charm.
Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest protective charm.
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protective charm.
Giving, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest protective charm.
Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest protective charm.
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protective charm.
Patience, composure,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protective charm.
Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
This is the highest protective charm.
A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, secure:
This is the highest
protective charm.
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest protective charm."
Sn
II.4
Generosity
These
are the five rewards of generosity: One is dear and appealing
to people at large, one is admired by good people, one's
good name is spread about, one does not stray from the rightful
duties of the householder, and with the break-up of the
body at death, one reappears in a good destination, in the
heavenly worlds.
A V.35
What the miser fears,
that keeps him from giving,
is the very danger that comes
when he doesn't give.
S I.32
No
misers go
to the world of the devas.
Those who don't praise giving
are fools.
The enlightened
expresse their approval for giving
and so finds ease
in the world beyond.
Dhp
177
If
beings knew, as I know, the results of giving and sharing,
they would not eat without having given, nor would the stain
of miserliness overcome their minds. Even if it were their
last bite, their last mouthful, they would not eat without
having shared, if there were someone to receive their gift.
But because beings do not know, as I know, the results of
giving and sharing, they eat without having given. The stain
of miserliness overcomes their minds.
Iti
26
Now
on that occasion Princess Sumana -- with an entourage of
500 ladies-in-waiting riding on 500 carriages -- went to
where the Buddha was staying. On arrival, having bowed down,
she sat to one side. As she was sitting there, she said
to the Blessed One, "Suppose there were two disciples of
the Blessed One, equal in conviction, virtue, and discernment,
but one was a giver of alms and the other was not. At the
break-up of the body, after death, they would reappear in
a good destination, in the heavenly world. Having become
devas, would there be any distinction, any difference between
the two?"
"Yes,
there would," said the Blessed One. "The one who was a giver
of alms, on becoming a deva, would surpass the other in
five areas: in divine life span, divine beauty, divine pleasure,
divine status, and divine power..."
"And
if they were to fall from there and reappear in this world:
Having become human beings, would there be any distinction,
any difference between the two?"
"Yes,
there would," said the Blessed One. "The one who was a giver
of alms, on becoming a human being, would surpass the other
in five areas: in human life span, human beauty, human pleasure,
human status, and human power..."
"And
if they were to go forth from home into the homeless life
of a monk: Having gone forth, would there be any distinction,
any difference between the two?"
"Yes,
there would," said the Blessed One. "The one who was a giver
of alms, on going forth, would surpass the other in five
areas: He would often be asked to make use of robes; it
would be rare that he wouldn't be asked. He would often
be asked to take food... to make use of shelter... to make
use of medicine; it would be rare that he wouldn't be asked.
His companions in the holy life would often treat him with
pleasing actions... pleasing words... pleasing thoughts...
and present him with pleasing gifts, and rarely with unpleasing..."
"And
if both were to attain arahantship, would there be any distinction,
any difference between their attainments of arahantship?"
"In
that case, I tell you that there would be no difference
between the two as to their release."
"It
is awesome, lord, and astounding. Just this is reason enough
to give alms, to make merit, in that it benefits one as
a deva, as a human being, and as a monk."
A V.31
Virtue
There
are these five gifts, five great gifts -- 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. Which five?
There is the case where a noble disciple, abandoning the
taking of life, abstains from taking life. In doing so,
he gives freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share
in limitless freedom from danger, freedom from animosity,
and freedom from oppression...
Abandoning taking what is not given (stealing), he abstains
from taking what is not given...
Abandoning illicit sex, he abstains from illicit sex...
Abandoning lying, he abstains from lying...
Abandoning the use of intoxicants, he abstains from taking
intoxicants. In doing so, he gives freedom from danger,
freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom
from animosity, freedom from oppression to limitless numbers
of beings, he gains a share in limitless freedom from danger,
freedom from animosity, and freedom from oppression... This
is the fifth gift, the fifth great gift -- original, long-standing,
traditional, ancient, unadulterated, unadulterated from
the beginning -- that is not open to suspicion, will never
be open to suspicion, and is unfaulted by knowledgeable
contemplatives and priests.
A
VIII.39
Cleansing
with regard to the body, Cunda, is threefold; cleansing
with regard to speech is fourfold; and cleansing with regard
to the mind, threefold. And how is cleansing with regard
to the body threefold? There is the case where a certain
person, abandoning the taking of life, abstains from the
taking of life. He dwells with his rod laid down, his knife
laid down, scrupulous, merciful, compassionate for the welfare
of all living beings. Abandoning the taking of what is not
given, he abstains from taking what is not given. He does
not take the ungiven property of another, whether in a village
or in the wilderness, with thievish intent. Abandoning sensual
misconduct, he abstains from sensual misconduct. He does
not get sexually involved with those who are protected by
their mothers, their fathers, their brothers, their sisters,
their relatives, or their Dhamma; those with husbands, those
who entail punishments, or even those crowned with flowers
by another man. This is how cleansing with regard to the
body is threefold.
And how is cleansing with regard to speech fourfold? There
is the case where a certain person, abandoning false speech,
abstains from false speech. When he has been called to a
town meeting, a group meeting, a gathering of his relatives,
his guild, or of the royalty [i.e., a court proceeding],
if he is asked as a witness, 'Come and tell, good man, what
you know': If he doesn't know, he says, 'I don't know.'
If he does know, he says, 'I know.' If he hasn't seen, he
says, 'I haven't seen.' If he has seen, he says, 'I have
seen.' Thus he doesn't consciously tell a lie for his own
sake, for the sake of another, or for the sake of any reward.
Abandoning divisive speech, he abstains from divisive speech.
What he has heard here he does not tell there to break those
people apart from these people here. What he has heard there
he does not tell here to break these people apart from those
people there. Thus reconciling those who have broken apart
or cementing those who are united, he loves concord, delights
in concord, enjoys concord, speaks things that create concord.
Abandoning abusive speech, he abstains from abusive speech.
He speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing & pleasing
to people at large. Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual,
what is in accordance with the goal, the Dhamma, and the
Vinaya. He speaks words worth treasuring, seasonable, reasonable,
circumscribed, connected with the goal. This is how cleansing
with regard to speech is fourfold.
And how is cleansing with regard to the mind threefold?
There is the case where a certain person is not covetous.
He does not covet the property of another, thinking, "O,
if only what belongs to another were mine!" He is not malevolent
at heart or destructive in his resolves. He thinks, "May
these beings -- free from animosity, free from oppression,
and free from trouble -- look after themselves with ease."
He has right views and an unperverted outlook. He believes,
"There is what is given, what is offered, what is sacrificed.
There are fruits and results of good and bad actions. There
is this world and the next world. There is mother and father.
There are spontaneously reborn beings; there are priests
and contemplatives who, living rightly and practicing rightly,
proclaim this world and the next after having directly known
and realized it for themselves." This is how cleansing with
regard to the mind is threefold.
A
X.176
There
are these five benefits in being virtuous, in being consummate
in virtue. Which five? There is the case where a virtuous
person, consummate in virtue, through not being heedless
in his affairs amasses a great quantity of wealth... His
good name is spread about... When approaching an assembly
of nobles, priests, householders, or contemplatives, he
does so unabashed and with assurance... He dies without
becoming delirious... With the break-up of the body, after
death, he reappears in a good destination, in the heavenly
world. These are the five benefits in being virtuous, in
being consummate in virtue.
D
16
This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, and straightforward,
easy to instruct, gentle, and not proud,
content and easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, and no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Think: Happy and secure,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.
As
a mother would risk her life
to protect her child, her only child,
even so should one cultivate
a limitless heart
with regard to all beings.
|
