The Middle Length Discourses of the Buddha
Page 100
12. “Bhikkhus, when a bhikkhu is one with taints destroyed… and is completely liberated through final knowledge, this is the natural way for him to answer.
“‘Friends, formerly when I lived the home life I was ignorant. Then the Tathāgata or his disciple taught me the Dhamma. On hearing the Dhamma I acquired faith in the Tathāgata. Possessing that faith, I considered thus: “Household life is crowded and dusty; life gone forth is wide open. It is not easy while living in a home to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.” On a later occasion, abandoning a small or a large fortune, abandoning a small or a large circle of relations, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.
13–17. “‘Having thus gone forth and possessing the bhikkhus’ training and way of life...(as Sutta 51, §§14–19) [34, 35]…I purified my mind from doubt. [36]
18. “‘Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna…With the fading away as well of rapture…I entered upon and abided in the third jhāna…With the abandoning of pleasure and pain…I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
19. “‘When my concentrated mind was thus purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints.1062 I directly knew as it actually is: “This is suffering”…“This is the origin of suffering”…“This is the cessation of suffering”…“This is the way leading to the cessation of suffering.” I directly knew as it actually is: “These are the taints”…“This is the origin of the taints”…“This is the cessation of the taints”…“This is the way leading to the cessation of the taints.”
20. “‘When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: “It is liberated.” I directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.”
“‘It is by knowing thus, seeing thus, friends, that in regard to this body with its consciousness and all external signs, I-making, mine-making, and the underlying tendency to conceit have been eradicated in me.’
21. “Saying ‘good,’ bhikkhus, one may delight and rejoice in that bhikkhu’s words. Having done so, one should say to him: ‘It is a gain for us, friend, [37] it is a great gain for us, friend, that we see such a companion in the holy life as the venerable one.’”1063
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Sappurisa Sutta
The True Man
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you the character of a true man and the character of an untrue man.1064 Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
3. “Bhikkhus, what is the character of an untrue man? Here an untrue man who has gone forth from an aristocratic family considers thus: ‘I have gone forth from an aristocratic family; but these other bhikkhus have not gone forth from aristocratic families. ’ So he lauds himself and disparages others because of his aristocratic family. This is the character of an untrue man.
“But a true man considers thus: ‘It is not because of one’s aristocratic family that states of greed, hatred, or delusion are destroyed. Even though someone may not have gone forth from an aristocratic family, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, [38] and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.’ So, putting the practice of the way first, he neither lauds himself nor disparages others because of his aristocratic family. This is the character of a true man.
4–6. “Moreover, an untrue man who has gone forth from a great family…from a wealthy family…from an influential family considers thus: ‘I have gone forth from an influential family; but these other bhikkhus have not gone forth from influential families. ’ So he lauds himself and disparages others because of his influential family. This too is the character of an untrue man.
“But a true man considers thus: ‘It is not because of one’s influential family that states of greed, hatred, or delusion are destroyed. Even though someone may not have gone forth from an influential family, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.’ So, putting the practice of the way first, he neither lauds himself nor disparages others because of his influential family. This too is the character of a true man.
7. “Moreover, an untrue man who is well known and famous considers thus: ‘I am well known and famous; but these other bhikkhus are unknown and of no account.’ So he lauds himself and disparages others because of his renown. This too is the character of an untrue man.
“But a true man considers thus: ‘It is not because of one’s renown that states of greed, hatred, or delusion are destroyed. Even though someone may not be well known and famous, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.’ So, putting the practice of the way first, he neither lauds himself nor disparages others because of his renown. This too is the character of a true man. [39]
8. “Moreover, an untrue man who gains robes, almsfood, resting places, and requisites of medicine considers thus: ‘I gain robes, almsfood, resting places, and requisites of medicine; but these other bhikkhus do not gain these things.’ So he lauds himself and disparages others because of gain. This too is the character of an untrue man.
“But a true man considers thus: ‘It is not because of gain that states of greed, hatred, or delusion are destroyed. Even though someone has no gain, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.’ So, putting the practice of the way first, he neither lauds himself nor disparages others because of gain. This too is the character of a true man.
9–20. “Moreover, an untrue man who is learned…who is expert in the Discipline…[40]…who is a preacher of the Dhamma…who is a forest dweller…who is a refuse-rag wearer…[41]…an almsfood eater...a tree-root dweller...[42]...a charnel-ground dweller...an open-air dweller...a continual sitter…an any-bed dweller...an open-air dweller...a continual sitter...an any-bed user…a one-session eater considers thus: ‘I am a one-session eater; but these other bhikkhus are not one-session eaters.’1065 So he lauds himself and disparages others because of his being a one-session eater. This too is the character of an untrue man.
“But a true man considers thus: ‘It is not because of being a one-session eater that states of greed, hatred, or delusion are destroyed. Even though someone may not be a one-session eater, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.’ So, putting th
e practice of the way first, he neither lauds himself nor disparages others because of his being a one-session eater. This too is the character of a true man.
21. “Moreover, quite secluded from sensual pleasures, secluded from unwholesome states, an untrue man enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He considers thus: ‘I have gained the attainment of the first jhāna; but these other bhikkhus have not gained the attainment of the first jhāna.’ So he lauds himself and disparages others because of his attainment of the first jhāna. This too is the character of an untrue man.
“But a true man considers thus: ‘Non-identification even with the attainment of the first jhāna has been declared by the Blessed One; for in whatever way they conceive, the fact is ever other than that.’1066 [43] So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the first jhāna. This too is the character of a true man.
22–24. “Moreover, with the stilling of applied and sustained thought, an untrue man enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…
25. “Moreover, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ an untrue man enters upon and abides in the base of infinite space…
26. “Moreover, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ an untrue man enters upon and abides in the base of infinite consciousness…[44]…
27. “Moreover, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ an untrue man enters upon and abides in the base of nothingness…
28. “Moreover, by completely surmounting the base of nothingness, an untrue man enters upon and abides in the base of neither-perception-nor-non-perception. He considers thus: ‘I have gained the attainment of the base of neither-perception-nor-non-perception; but these other bhikkhus have not gained the attainment of the base of neither-perception-nor-non-perception. ’ So he lauds himself and disparages others because of his attainment of the base of neither-perception-nor-non-perception. This too is the character of an untrue man.
“But a true man considers thus: ‘Non-identification even with the attainment of the base of neither-perception-nor-non-perception has been declared by the Blessed One; for in whatever way they conceive, the fact is ever other than that.’ So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the base of neither-perception-nor-non-perception. This too is the character of a true man. [45]
29. “Moreover, by completely surmounting the base of neither-perception-nor-non-perception, a true man enters upon and abides in the cessation of perception and feeling .1067 And his taints are destroyed by his seeing with wisdom. This bhikkhu does not conceive anything, he does not conceive in regard to anything, he does not conceive in any way.”1068
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Sevitabbāsevitabba Sutta
To Be Cultivated and Not to Be
Cultivated
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you a discourse on what should be cultivated and what should not be cultivated. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
(FIRST EXPOSITION)
3. “Bhikkhus,1069 bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.1070 Verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other. Mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other. Inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other. [46] The acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other. The acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other. The acquisition of individuality is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other.”
(FIRST ELABORATION)
4. When this was said, the venerable Sāriputta said to the Blessed One: “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:
5. “‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such bodily conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such bodily conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of bodily conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given; he takes by way of theft the wealth and property of others in the village or in the forest. He misconducts himself in sensual pleasures; he has intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. Such bodily conduct [47] causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gently and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal. Such bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.
“So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’
6. “‘Bhikkhus, verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such verbal conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such verbal conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of ver
bal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone speaks falsehood; when summoned to a court, or to a meeting, [48] or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end. He speaks maliciously; he repeats elsewhere what he has heard here in order to divide [those people] from these, or he repeats to these people what he has heard elsewhere in order to divide [these people] from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. Such verbal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.