"Non-Violence"
...A
Study Guide...
Prepared
by Thanissaro Bhikkhu
When embraced,
the rod of violence
breeds danger & fear:
Look at people quarreling.
I will tell of how
I experienced
dismay.
Seeing people floundering
like fish in small puddles,
competing with one another --
as I saw this,
fear came into me.
The world was entirely
without substance.
All the directions
were knocked out of line.
Wanting a haven for myself,
I saw nothing that wasn't laid claim to.
Seeing nothing in the end
but competition,
I felt discontent.
And
then I saw
an arrow here,
so very hard to see,
embedded in the heart.
Overcome by this arrow
you run in all directions.
But simply on pulling it out
you don't run,
you don't sink...
Whatever
things are tied down in the world,
you shouldn't be set on them.
Having totally penetrated
sensual pleasures,
sensual passions,
you should train for your own
Unbinding.
[Sutta
Nipata IV.15]
In this
short autobiographical passage, the Buddha describes his sense
of dismay at the violence in the world, together with his important
discovery: that the only escape from violence is to remove the
causes of violence from one's own heart. To remove these causes,
one must first refrain from violence on the external level so
as to create the proper karmic context -- more peaceful and
honest -- for extracting the causes of violence on the internal
level. The following passages from the Pali Canon illustrate
these two levels of the practice, starting first with a few
considerations on the principle of kamma (karma). The concluding
passages in this collection focus on the concept of "papañca,"
or complication, as the internal cause of conflict.
* * *
All
tremble at the rod,
all
are fearful of death.
Drawing the parallel to
yourself,
neither kill nor get others to kill.
All
tremble at the rod,
all
hold their life dear.
Drawing the parallel to
yourself,
neither kill nor get others to kill.
Whoever
takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever
doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Speak
harshly to no one,
or the words will be thrown
right back at you.
Contentious talk is painful,
for you get struck by rods in return.
If, like
a flattened metal pot
you don't resound,
you've attained an Unbinding;
in you there's found
no contention.
[Dhammapada
129-134]
On one occasion the Blessed One was staying near Nalanda in
the Pavarika Mango Grove. Then Asibandhakaputta the headman
went to the Blessed One and on arrival, having bowed down to
him, sat to one side. As he was sitting there he said to the
Blessed One: "The brahmans of the Western lands, lord -- those
who carry water pots, wear garlands of water plants, purify
with water, & worship fire -- can take [the spirit of] a
dead person, lift it out, instruct it, & send it to heaven.
But the Blessed One, worthy & rightly self-awakened, can
arrange it so that all the world, at the break-up of the body,
after death, reappears in a good destination, the heavenly world."
"Very
well, then, headman, I will question you on this matter. Answer
as you see fit. What do you think: There is the case where
a man is one who takes life, steals, indulges in illicit sex;
is a liar, one who speaks divisive speech, harsh speech, &
idle chatter; is greedy, bears thoughts of ill-will, &
holds to wrong views. Then a great crowd of people, gathering
& congregating, would pray, praise, & circumambulate
with their hands palm-to-palm over the heart [saying,] 'May
this man, at the break-up of the body, after death, reappear
in a good destination, the heavenly world!' What do you think:
would that man -- because of the prayers, praise, & circumambulation
of that great crowd of people -- at the break-up of the body,
after death, reappear in a good destination, the heavenly
world?"
"No,
lord."
"Suppose
a man were to throw a large boulder into a deep lake of water,
and a great crowd of people, gathering & congregating,
would pray, praise, & circumambulate with their hands
palm-to-palm over the heart [saying,] 'Rise up, O boulder!
Come floating up, O boulder! Come float to the shore, O boulder!'
What do you think: would that boulder -- because of the prayers,
praise, & circumambulation of that great crowd of people
-- rise up, come floating up, or come float to the shore?"
"No,
lord."
"So it
is with any man who takes life, steals, indulges in illicit
sex; is a liar, one who speaks divisive speech, harsh speech,
& idle chatter; is greedy, bears thoughts of ill-will,
& holds to wrong views. Even though a great crowd of people,
gathering & congregating, would pray, praise, & circumambulate
with their hands palm-to-palm over the heart -- [saying,]
'May this man, at the break-up of the body, after death, reappear
in a good destination, the heavenly world!' -- still, at the
break-up of the body, after death, he would reappear in destitution,
a bad destination, the lower realms, hell.
[Samyutta
Nikaya XLII.6]
Beings are the owners of their actions (karma), heir
to their actions, born of their actions, related through their
actions, and have their actions as their arbitrator. Action
is what creates distinctions among beings in terms of coarseness
& refinement...
There
is the case where a certain woman or man is one who takes
life -- brutal, bloody-handed, violent, cruel, merciless to
living beings. From adopting & carrying out such actions,
then on the break-up of the body, after death, this person
re-appears in the plane of deprivation, the bad destination,
the lower realms, in hell. Or, if he/she does not reappear
in the plane of deprivation, the bad destination, the lower
realms, in hell, but instead returns to the human state, then
he/she is short-lived wherever reborn. This is the way leading
to short life, namely being one who takes life...
But there
is the case where a certain woman or man, abandoning the taking
of life, abstains from the taking of life, dwelling with rod
laid down, knife laid down, scrupulous, merciful, sympathetic
for the benefit of all living beings. From adopting &
carrying out such actions, then on the break-up of the body,
after death, this person re-appears in the good destinations,
in the heavenly world. Or, if he/she does not reappear in
the good destinations, in the heavenly world, but instead
returns to the human state, then he/she is long-lived wherever
reborn. This is the way leading to long life, namely being
one who, abandoning the taking of life, abstains from taking
life...
Furthermore,
there is the case where a certain woman or man has a tendency
to injure living beings with the hand, with a clod, with a
stick, or with a knife. From adopting & carrying out such
actions, then on the break-up of the body, after death, this
person re-appears in the plane of deprivation, the bad destination,
the lower realms, in hell. Or, if he/she does not reappear
in the plane of deprivation, the bad destination, the lower
realms, in hell, but instead returns to the human state, then
he/she is sickly wherever reborn. This is the way leading
to being sickly, namely being one who has a tendency to injure
living beings with the hand, with a clod, with a stick, or
with a knife...
But there
is the case where a certain woman or man does not have a tendency
to injure living beings with the hand, with a clod, with a
stick, or with a knife. Or, if he/she does not reappear in
the good destinations, in the heavenly world, but instead
returns to the human state, then he/she is healthy wherever
reborn. This is the way leading to being healthy, namely being
one who, abandoning the taking of life, abstains from taking
life does not have a tendency to injure living beings with
the hand, with a clod, with a stick, or with a knife...
[Majjhima
Nikaya 135]
A man may plunder
as long as it serves his ends,
but when others are plundered,
he who has plundered
gets plundered in turn.
A fool thinks,
'Now's my chance,'
as long as his evil
has yet to ripen.
But when it ripens,
the fool falls into pain.
Killing, you gain
your killer.
Conquering, you gain one
who will conquer you;
insulting, insult;
harassing, harassment.
And so, through the cycle of action,
he who has plundered
gets plundered in turn.
[Samyutta
Nikaya III.15]
And how is one made impure in three ways by bodily action? There
is the case where a certain person takes life, is brutal, bloody-handed,
devoted to killing & slaying, showing no mercy to living
beings. He takes what is not given. He takes, in the manner
of a thief, things in a village or a wilderness that belong
to others and have not been given by them. He engages in sensual
misconduct. He gets 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 one is made impure in three ways by
bodily action...
And how
is one made impure in four ways by verbal action? There is
the case where a certain person engages in 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 royal
court proceeding], if he is asked as a witness, 'Come &
tell, good man, what you know': If he doesn't know, he says,
'I know.' If he does know, he says, 'I don't know.' If he
hasn't seen, he says, 'I have seen.' If he has seen, he says,
'I haven't seen.' Thus he consciously tells lies for his own
sake, for the sake of another, or for the sake of a certain
reward. He engages in divisive speech. What he has heard
here he tells there to break those people apart from these
people here. What he has heard there he tells here to break
these people apart from those people there. Thus breaking
apart those who are united and stirring up strife between
those who have broken apart, he loves factionalism, delights
in factionalism, enjoys factionalism, speaks things that create
factionalism. He engages in abusive speech. He speaks words
that are harsh, cutting, bitter to others, abusive of others,
provoking anger and destroying concentration. He engages
in idle chatter. He speaks out of season, speaks what isn't
factual, what isn't in accordance with the goal, the Dhamma,
& the Vinaya, words that are not worth treasuring. This
is how one is made impure in four ways by verbal action.
And how
is one made pure in three ways by bodily action? 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, in the manner of a thief,
things in a village or a wilderness that belong to others
and have not been given by them. 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 one is made pure in three ways by bodily action."
And how
is one made pure in four ways by verbal action? 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, if he is asked as a witness, 'Come &
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 false speech, he abstains from false
speech. He speaks the truth, holds to the truth, is firm,
reliable, no deceiver of the world. 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, & the
Vinaya. He speaks words worth treasuring, seasonable, reasonable,
circumscribed, connected with the goal. This is how one is
made pure in four ways by verbal action.
[Anguttara
Nikaya X.176]
Then Yodhajiva (Professional Warrior) the headman went to the
Blessed One and, on arrival, having bowed down to him, sat to
one side. As he was sitting there he said to the Blessed One:
"Venerable sir, I have heard that it has been passed down by
the ancient teaching lineage of professional warriors that 'When
a professional warrior strives & exerts himself in battle,
if others then strike him down & slay him while he is striving
& exerting himself in battle, then with the breakup of the
body, after death, he is reborn in the company of devas slain
in battle.' What does the Blessed One have to say about that?"
"Enough,
headman, put that aside. Don't ask me that."
A second
time... A third time Yodhajiva the headman said: "Venerable
sir, I have heard that it has been passed down by the ancient
teaching lineage of professional warriors that 'When a professional
warrior strives & exerts himself in battle, if others
then strike him down & slay him while he is striving &
exerting himself in battle, then with the breakup of the body,
after death, he is reborn in the company of devas slain in
battle.' What does the Blessed One have to say about that?"
"Apparently,
headman, I haven't been able to get past you by saying, 'Enough,
headman, put that aside. Don't ask me that.' So I will simply
answer you. When a professional warrior strives & exerts
himself in battle, his mind is already seized, debased, &
misdirected by the thought: 'May these beings be struck down
or slaughtered or annihilated or destroyed. May they not exist.'
If others then strike him down & slay while he is thus
striving & exerting himself in battle, then with the breakup
of the body, after death, he is reborn in the hell called
the realm of those slain in battle. But if he holds such a
view as this: 'When a professional warrior strives & exerts
himself in battle, if others then strike him down & slay
him while he is striving & exerting himself in battle,
then with the breakup of the body, after death, he is reborn
in the company of devas slain in battle,' that is his wrong
view. Now, there are two destinations for a person with wrong
view, I tell you: either hell or the animal womb."
When
this was said, Yodhajiva the headman sobbed & burst into
tears. [The Blessed One said:] "That is what I couldn't get
past you by saying, 'Enough, headman, put that aside. Don't
ask me that.'"
"I'm
not crying, venerable sir, because of what the Blessed One
said to me, but simply because I have been deceived, cheated,
& fooled for a long time by that ancient teaching lineage
of professional warriors who said: 'When a professional warrior
strives & exerts himself in battle, if others then strike
him down & slay him while he is striving & exerting
himself in battle, then with the breakup of the body, after
death, he is reborn in the company of devas slain in battle.'
"Magnificent,
venerable sir! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the
way to one who was lost, or to carry a lamp into the dark
so that those with eyes could see forms, in the same way has
the Blessed One -- through many lines of reasoning -- made
the Dhamma clear. I go to the Blessed One for refuge, to the
Dhamma, and to the Community of monks. May the Blessed One
remember me as a lay follower who has gone to him for refuge,
from this day forward, for life."
[Samyutta
Nikaya XLII.3]
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: "Just now, lord, while I was alone in seclusion,
this train of thought arose in my awareness: 'Who have themselves
protected, and who leave themselves unprotected?' Then it occurred
to me: 'Those who engage in bodily misconduct, verbal misconduct,
& mental misconduct leave themselves unprotected. Even though
a squadron of elephant troops might protect them, a squadron
of cavalry troops, a squadron of chariot troops, a squadron
of infantry troops might protect them, still they leave themselves
unprotected. Why is that? Because that's an external protection,
not an internal one. Therefore they leave themselves unprotected.
But those who engage in good bodily conduct, good verbal conduct,
& good mental conduct have themselves protected. Even though
neither a squadron of elephant troops, a squadron of cavalry
troops, a squadron of chariot troops, nor a squadron of infantry
troops might protect them, still they have themselves protected.
Why is that? Because that's an internal protection, not an external
one. Therefore they have themselves protected.'"
"That's
the way it is, great king! That's the way it is! Those who
engage in bodily misconduct, verbal misconduct, & mental
misconduct leave themselves unprotected. Even though a squadron
of elephant troops might protect them, a squadron of cavalry
troops, a squadron of chariot troops, a squadron of infantry
troops might protect them, still they leave themselves unprotected.
Why is that? Because that's an external protection, not an
internal one. Therefore they leave themselves unprotected.
But those who engage in good bodily conduct, good verbal conduct,
& good mental conduct have themselves protected. Even
though neither a squadron of elephant troops, a squadron of
cavalry troops, a squadron of chariot troops, nor a squadron
of infantry troops might protect them, still they have themselves
protected. Why is that? Because that's an internal protection,
not an external one. Therefore they have themselves protected."
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, said further:
Restraint with the body is good,
good is restraint with speech.
Restraint with the heart is good,
good is restraint everywhere.
Restrained everywhere,
conscientious,
one is said to be
protected.
[Samyutta
Nikaya III.5]
And what is right resolve? Being resolved on renunciation, on
freedom from ill will, on harmlessness: This is called right
resolve.
[Samyutta
Nikaya XLV.8]
§
9. The first precept:
I undertake the training rule to refrain from taking life.
[Khuddakapatha
2]
§
10. From the instructions to every new monk:
"A
monk who has been accepted should not deprive a living being
of life, even if it is only a black or white ant. Any monk who
purposely deprives a human being of life, even to the extent
of causing an abortion, is not a contemplative, not a son of
the Sakyan.
"Just
as a solid block of stone broken in two cannot be joined together
again, in the same way a monk who has purposely deprived a
human being of life is not a contemplative, not a son of the
Sakyan. You are not to do this for the rest of your life."
[Mahavagga
I.78.2]
There is the case where a disciple of the noble ones, 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. This is the first gift, the first 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 & priests.
[Anguttara
Nikaya VIII.39]
On one occasion the Blessed One was staying near Savatthi at
Jeta's Grove, Anathapindika's monastery. There he addressed
the monks, "Monks!"
"Yes,
lord," the monks responded.
The Blessed
One said, "Once in the past the devas & asuras [1]
were arrayed for battle. Then Vepacitti the asura-king said
to Sakka the deva-king: 'Let there be victory through what
is well spoken.'
"'Yes,
Vepacitti, let there be victory through what is well spoken.'
"So the
devas & asuras appointed a panel of judges, [thinking,]
'These will decide for us what is well spoken & poorly
spoken.'
"Then
Vepacitti the asura-king said to Sakka the deva-king, 'Say
a verse, deva-king!'
"When
this was said, Sakka the deva-king said to Vepacitti the asura-king,
'But you are the senior deity here, Vepacitti. You say a verse.'
"When
this was said, Vepacitti recited this verse:
'Fools would flare up even more
if there were no constraints.
Thus an enlightened one
should restrain the fool
with a heavy stick.'
"When
Vepacitti had said this verse, the asuras applauded but the
devas were silent. So Vepacitti said to Sakka, 'Say a verse,
deva-king!'
"When
this was said, Sakka recited this verse:
'This, I think,
is the only constraint for a fool:
When, knowing the other's provoked,
you mindfully grow calm.'
"When
Sakka had said this verse, the devas applauded but the asuras
were silent. So Sakka said to Vepacitti, 'Say a verse, Vepacitti!'
"When
this was said, Vepacitti recited this verse:
'Vasava,[2] I see a fault
in this very forbearance:
When the fool thinks,
"He's forbearing
out of fear of me,"
the idiot pursues you even more --
as a cow, someone who runs away.'
"When
Vepacitti had said this verse, the asuras applauded but the
devas were silent. So Vepacitti said to Sakka, 'Say a verse,
deva-king!'
"When
this was said, Sakka recited this verse:
'It doesn't matter
whether he thinks,
"He's forbearing
out of fear of me."
One's own true good
is the foremost good.
Nothing better
than patience
is found.
Whoever,
when strong,
is forbearing
to one who is weak:
that's the foremost patience.
The weak must constantly endure.
They
call that strength
no strength at all:
whoever's strength
is the strength of a fool.
There's no reproach
for one who is strong,
guarding -- guarded by -- Dhamma.
You
make things worse
when you flare up
at someone who's angry.
Whoever doesn't flare up
at someone who's angry
wins a battle
hard to win.
You
live for the good of both
-- your own, the other's --
when, knowing the other's provoked,
you mindfully grow calm.
When you work the cure of both
-- your own, the other's --
those who think you a fool
know nothing of Dhamma.'
"When
Sakka had said this verse, the devas applauded but the asuras
were silent. Then the deva & asura panel of judges said,
'The verses said by Vepacitti the asura-king lie in the sphere
of swords & weapons -- thence arguments, quarrels, &
strife. Whereas the verses said by Sakka the deva-king lies
outside the sphere of swords & weapons -- thence no arguments,
no quarrels, no strife. The victory through what is well spoken
goes to Sakka the deva-king.'
"And
that, monks, is how the victory through what was well spoken
went to Sakka the deva-king."
[Samyutta
Nikaya XI.5]
Notes
1. The devas & asuras were
two groups of deities who fought for control of heaven (like
the gods & titans in Greek mythology). The devas eventually
won. The asuras, known for their fierce anger, later became
classed as angry demons and, in some Buddhist cosmologies,
are regarded as a class of being lower than human.
[Go back]
2. Vasava -- "Powerful" -- is
one of Sakka's epithets.
[Go back]
* * *
Winning gives birth to hostility.
Losing, one lies down in pain.
The calmed lie down with ease,
having set
winning & losing
aside.
[Samyutta
Nikaya III.14]
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
Unlike
those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
[Dhammapada
5-6]
"Having
killed what
do you sleep in ease?
Having killed what
do you not grieve?
Of the slaying
of what one thing
does Gotama (the Buddha) approve?"
[The Buddha:]
"Having
killed anger
you sleep in ease.
Having killed anger
you do not grieve.
The noble ones praise
the slaying of anger
-- with its honeyed crest
& poison root --
for having killed it
you do not grieve."
[Samyutta
Nikaya II.70]
These seven things -- pleasing to an enemy, bringing about an
enemy's aim -- come to a man or woman who is angry. Which seven?
There
is the case where an enemy wishes of an enemy, 'O, may this
person be ugly!' Why is that? An enemy is not pleased with
an enemy's good looks. Now, when a person is angry -- overcome
with anger, oppressed with anger -- then even though that
he may be well-bathed, well-anointed, dressed in white clothes,
his hair & beard neatly trimmed, he is ugly nevertheless,
all because he is overcome with anger. This is the first thing
pleasing to an enemy, bringing about an enemy's aim, that
comes to a man or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person sleep badly!'
Why is that? An enemy is not pleased with an enemy's restful
sleep. Now, when a person is angry -- overcome with anger,
oppressed with anger -- then even though he sleeps on a bed
spread with a white blanket, spread with a woolen coverlet,
spread with a flower-embroidered bedspread, covered with a
rug of deerskins, with a canopy overhead, or on a sofa with
red cushions at either end, he sleeps badly nevertheless,
all because he is overcome with anger. This is the second
thing pleasing to an enemy, bringing about an enemy's aim,
that comes to a man or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person not profit!'
Why is that? An enemy is not pleased with an enemy's profits.
Now, when a person is angry -- overcome with anger, oppressed
with anger -- then even when he suffers a loss, he thinks,
'I've gained a profit'; and even when he gains a profit, he
thinks, 'I've suffered a loss.' When he has grabbed hold of
these ideas that work in mutual opposition [to the truth],
they lead to his long-term suffering & loss, all because
he is overcome with anger. This is the third thing pleasing
to an enemy, bringing about an enemy's aim, that comes to
a man or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any wealth!' Why is that? An enemy is not pleased with an
enemy's wealth. Now, when a person is angry -- overcome with
anger, oppressed with anger -- then whatever his wealth, earned
through his efforts & enterprise, amassed through the
strength of his arm, and piled up through the sweat of his
brow -- righteous wealth righteously gained -- the king orders
it sent to the royal treasury [in payment of fines levied
for his behavior] all because he is overcome with anger. This
is the fourth thing pleasing to an enemy, bringing about an
enemy's aim, that comes to a man or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any reputation!' Why is that? An enemy is not pleased with
an enemy's reputation. Now, when a person is angry -- overcome
with anger, oppressed with anger -- whatever reputation he
has gained from being heedful, it falls away, all because
he is overcome with anger. This is the fifth thing pleasing
to an enemy, bringing about an enemy's aim, that comes to
a man or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any friends!' Why is that? An enemy is not pleased with an
enemy's having friends. Now, when a person is angry -- overcome
with anger, oppressed with anger -- his friends, companions,
& relatives will avoid him from afar, all because he is
overcome with anger. This is the sixth thing pleasing to an
enemy, bringing about an enemy's aim, that comes to a man
or woman who is angry.
Furthermore,
an enemy wishes of an enemy, 'O, may this person, on the break-up
of the body, after death, reappear in the plane of deprivation,
the bad bourn, the lower realms, in hell!' Why is that? An
enemy is not pleased with an enemy's going to heaven. Now,
when a person is angry -- overcome with anger, oppressed with
anger -- he engages in misconduct with the body, misconduct
with speech, misconduct with the mind. Having engaged in misconduct
with the body, misconduct with speech, misconduct with the
mind, then -- on the break-up of the body, after death --
he reappears in the plane of deprivation, the bad bourn, the
lower realms, in hell, all because he was overcome with anger.
This is the seventh thing pleasing to an enemy, bringing about
an enemy's aim, that comes to a man or woman who is angry.
These
are the seven things -- pleasing to an enemy, bringing about
an enemy's aim -- that come to a man or woman who is angry.
An angry person is ugly & sleeps poorly.
Gaining a profit, he turns it into a loss,
having done damage with word & deed.
A person overwhelmed with anger
destroys his wealth.
Maddened with anger,
he destroys his status.
Relatives, friends, & colleagues avoid him.
Anger brings loss.
Anger inflames the mind.
He doesn't realize
that his danger is born from within.
An angry person doesn't know his own benefit.
An angry person doesn't see the Dhamma.
A man conquered by anger is in a mass of darkness.
He takes pleasure in bad deeds as if they were good,
but later, when his anger is gone,
he suffers as if burned with fire.
He is spoiled, blotted out,
like fire enveloped in smoke.
When
anger spreads,
when a man becomes angry,
he has no shame, no fear of evil,
is not respectful in speech.
For a person overcome with anger,
nothing gives light.
I'll
list the deeds that bring remorse,
that are far from the teachings.
Listen!
An angry person kills his father,
kills his mother,
kills Brahmans
& people run-of-the-mill.
It's because of a mother's devotion
that one sees the world,
yet an angry run-of-the-mill person
can kill this giver of life.
Like oneself, all beings hold themselves most dear,
yet an angry person, deranged,
can kill himself in many ways:
with a sword, taking poison,
hanging himself by a rope in a mountain glen.
Doing
these deeds
that kill beings and do violence to himself,
the angry person doesn't realize that he's ruined.
This
snare of Mara, in the form of anger,
dwelling in the cave of the heart:
cut it out with self-control,
discernment, persistence, right view.
The wise man would cut out
each & every form of unskillfulness.
Train yourselves:
'May we not be blotted out.'
Free
from anger & untroubled,
free from greed, without longing,
tamed, your anger abandoned,
free from fermentation,
you will be unbound.
[Anguttara
Nikaya VII.60]
I have heard that on one occasion the Blessed One was staying
near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.
Then the brahman Akkosaka ("Insulter") Bharadvaja heard that
a brahman of the Bharadvaja clan had gone forth from the home
life into homelessness in the presence of the Blessed One. Angered
& displeased, he went to the Blessed One and, on arrival,
insulted & cursed him with rude, harsh words.
When
this was said, the Blessed One said to him: "What do you think,
brahman: Do friends & colleagues, relatives & kinsmen
come to you as guests?"
"Yes,
Master Gotama, sometimes friends & colleagues, relatives
& kinsmen come to me as guests."
"And
what do you think: Do you serve them with staple & non-staple
foods & delicacies?"
"Yes,
sometimes I serve them with staple & non-staple foods
& delicacies."
"And
if they don't accept them, to whom do those foods belong?"
"If they
don't accept them, Master Gotama, those foods are all mine."
"In the
same way, brahman, that with which you have insulted me, who
is not insulting; that with which you have taunted me, who
is not taunting; that with which you have berated me, who
is not berating: that I don't accept from you. It's all yours,
brahman. It's all yours.
"Whoever
returns insult to one who is insulting, returns taunts to
one who is taunting, returns a berating to one who is berating,
is said to be eating together, sharing company, with that
person. But I am neither eating together nor sharing your
company, brahman. It's all yours. It's all yours."
"The
king together with his court know this of Master Gotama --
'Gotama the contemplative is an arahant' -- and yet still
Master Gotama gets angry." [1]
[The
Buddha:]
"Whence
is there anger
for one free from anger,
tamed,
living in tune --
one released through right knowing,
calmed
& Such.
You
make things worse
when you flare up
at someone who's angry.
Whoever doesn't flare up
at someone who's angry
wins a battle
hard to win.
You
live for the good of both
-- your own, the other's --
when, knowing the other's provoked,
you mindfully grow calm.
When you work the cure of both
-- your own, the other's --
those who think you a fool
know nothing of Dhamma."
[Samyutta
Nikaya VII.2]
Now as for a person who is impure in his bodily behavior but
pure in his verbal behavior, how should one subdue hatred for
him? Just as when a monk who makes use of things that are thrown
away sees a rag in the road: Taking hold of it with his left
foot and spreading it out with his right, he would tear off
the sound part and go off with it. In the same way, when the
individual is impure in his bodily behavior but pure in his
verbal behavior, one should at that time pay no attention to
the impurity of his bodily behavior, and instead pay attention
to the purity of his verbal behavior. Thus the hatred for him
should be subdued.
And as
for a person who is impure in his verbal behavior, but pure
in his bodily behavior, how should one subdue hatred for him?
Just as when there is a pool overgrown with slime & water
plants, and a person comes along, burning with heat, covered
with sweat, exhausted, trembling, & thirsty. He would
jump into the pool, part the slime & water plants with
both hands, and then, cupping his hands, drink the water and
go on his way. In the same way, when the individual is impure
in his verbal behavior but pure in his bodily behavior, one
should at that time pay no attention to the impurity of his
verbal behavior, and instead pay attention to the purity of
his bodily behavior. Thus the hatred for him should be subdued.
And as
for a person who is impure in his bodily behavior & verbal
behavior, but who periodically experiences mental clarity
& calm, how should one subdue hatred for him? Just as
when there is a little puddle in a cow's footprint, and a
person comes along, burning with heat, covered with sweat,
exhausted, trembling, & thirsty. The thought would occur
to him, 'Here is this little puddle in a cow's footprint.
If I tried to drink the water using my hand or cup, I would
disturb it, stir it up, & make it unfit to drink. What
if I were to get down on all fours and slurp it up like a
cow, and then go on my way?' So he would get down on all fours,
slurp up the water like a cow, and then go on his way. In
the same way, when an individual is impure in his bodily behavior
& verbal behavior, but periodically experiences mental
clarity & calm, one should at that time pay no attention
to the impurity of his bodily behavior... the impurity of
his verbal behavior, and instead pay attention to the fact
that he periodically experiences mental clarity & calm.
Thus the hatred for him should be subdued.
And as
for a person who is impure in his bodily behavior & verbal
behavior, and who does not periodically experience mental
clarity & calm, how should one subdue hatred for him?
Just as when there is a sick man -- in pain, seriously ill
-- traveling along a road, far from the next village &
far from the last, unable to get the food he needs, unable
to get the medicine he needs, unable to get a suitable assistant,
unable to get anyone to take him to human habitation. Now
suppose another person were to see him coming along the road.
He would do what he could out of compassion, pity, & sympathy
for the man, thinking, 'O that this man should get the food
he needs, the medicine he needs, a suitable assistant, someone
to take him to human habitation. Why is that? So that he won't
fall into ruin right here.' In the same way, when a person
is impure in his bodily behavior & verbal behavior, and
who does not periodically experience mental clarity &
calm, one should do what one can out of compassion, pity,
& sympathy for him, thinking, 'O that this man should
abandon wrong bodily conduct and develop right bodily conduct,
abandon wrong verbal conduct and develop right verbal conduct,
abandon wrong mental conduct and develop right mental conduct.
Why is that? So that, on the break-up of the body, after death,
he won't fall into the plane of deprivation, the bad destination,
the lower realms, purgatory.' Thus the hatred for him should
be subdued.
And as
for a person who is pure in his bodily behavior & verbal
behavior, and who periodically experiences mental clarity
& calm, how should one subdue hatred for him? Just as
when there is a pool of clear water -- sweet, cool, &
limpid, with gently sloping banks, & shaded on all sides
by trees of many kinds -- and a person comes along, burning
with heat, covered with sweat, exhausted, trembling, &
thirsty. Having plunged into the pool, having bathed &
drunk & come back out, he would sit down or lie down right
there in the shade of the trees. In the same way, when an
individual is pure in his bodily behavior & verbal behavior,
and periodically experiences mental clarity & calm, one
should at that time pay attention to the purity of his bodily
behavior... the purity of his verbal behavior, and to the
fact that he periodically experiences mental clarity &
calm. Thus the hatred for him should be subdued. An entirely
inspiring individual can make the mind grow serene.
[Anguttara
Nikaya V.162]
'He insulted me,
hit
me,
beat
me,
robbed
me'
-- for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' --
for those who don't brood on this,
hostility is stilled.
[Dhammapada
3-4]
"Once,
monks, in this same Savatthi, there was a lady of a household
named Vedehika. This good report about Lady Vedehika had circulated:
'Lady Vedehika is gentle. Lady Vedehika is even-tempered. Lady
Vedehika is calm.' Now, Lady Vedehika had a slave named Kali
who was diligent, deft, & neat in her work. The thought
occurred to Kali the slave: 'This good report about my Lady
Vedehika has circulated: "Lady Vedehika is even-tempered. Lady
Vedehika is gentle. Lady Vedehika is calm." Now, is anger present
in my lady without showing, or is it absent? Or is it just because
I'm diligent, deft, & neat in my work that the anger present
in my lady doesn't show? Why don't I test her?'
"So Kali
the slave got up after daybreak. Then Lady Vedehika said to
her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up after daybreak?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up after daybreak?'
Angered & displeased, she scowled.
Then
the thought occurred to Kali the slave: 'Anger is present
in my lady without showing, and not absent. And it's just
because I'm diligent, deft, & neat in my work that the
anger present in my lady doesn't show. Why don't I test her
some more?'
"So Kali
the slave got up later in the day. Then Lady Vedehika said
to her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up later in the day?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up later in the
day?' Angered & displeased, she grumbled.
Then
the thought occurred to Kali the slave: 'Anger is present
in my lady without showing, and not absent. And it's just
because I'm diligent, deft, & neat in my work that the
anger present in my lady doesn't show. Why don't I test her
some more?'
"So Kali
the slave got up even later in the day. Then Lady Vedehika
said to her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up even later in the day?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up even later in
the day?' Angered & displeased, she grabbed hold of a
rolling pin and gave her a whack over the head, cutting it
open.
Then
Kali the slave, with blood streaming from her cut-open head,
went and denounced her mistress to the neighbors: 'See, ladies,
the gentle one's handiwork? See the even-tempered one's handiwork?
See the calm one's handiwork? How could she, angered &
displeased with her only slave for getting up after daybreak,
grab hold of a rolling pin and give her a whack over the head,
cutting it open?'
After
that this evil report about Lady Vedehika circulated: 'Lady
Vedehika is vicious. Lady Vedehika is foul-tempered. Lady
Vedehika is violent.'
"In the
same way, monks, a monk may be ever so gentle, ever so even-tempered,
ever so calm, as long as he is not touched by disagreeable
aspects of speech. But it is only when disagreeable aspects
of speech touch him that he can truly be known as gentle,
even-tempered, & calm. I don't call a monk easy to admonish
if he is easy to admonish and makes himself easy to admonish
only by reason of robes, almsfood, lodging, & medicinal
requisites for curing the sick. Why is that? Because if he
doesn't get robes, almsfood, lodging, & medicinal requisites
for curing the sick, then he isn't easy to admonish and doesn't
make himself easy to admonish. But if a monk is easy to admonish
and makes himself easy to admonish purely out of esteem for
the Dhamma, respect for the Dhamma, reverence for the Dhamma,
then I call him easy to admonish. Thus, monks, you should
train yourselves: 'We will be easy to admonish and make ourselves
easy to admonish purely out of esteem for the Dhamma, respect
for the Dhamma, reverence for the Dhamma.' That's how you
should train yourselves.
"Monks,
there are these five aspects of speech by which others may
address you: timely or untimely, true or false, affectionate
or harsh, beneficial or unbeneficial, with a mind of good-will
or with inner hate. Others may address you in a timely way
or an untimely way. They may address you with what is true
or what is false. They may address you in an affectionate
way or a harsh way. They may address you in a beneficial way
or an unbeneficial way. They may address you with a mind of
good-will or with inner hate. In any event, you should train
yourselves: 'Our minds will be unaffected and we will say
no evil words. We will remain sympathetic to that person's
welfare, with a mind of good will, and with no inner hate.
We will keep pervading him with an awareness imbued with good
will and, beginning with him, we will keep pervading the entire
world with an awareness imbued with good will -- abundant,
expansive, immeasurable, free from hostility, free from ill
will.' That's how you should train yourselves.
"Suppose
that a man were to come along carrying a hoe & a basket,
saying, 'I will make this great earth be without earth.' He
would dig here & there, scatter soil here & there,
spit here & there, urinate here & there, saying, 'Be
without earth. Be without earth.' Now, what do you think --
would he make this great earth be without earth?"
"No,
lord. Why is that? Because this great earth is deep &
enormous. It can't easily be made to be without earth. The
man would reap only a share of weariness & disappointment."
"In the
same way, monks, there are these five aspects of speech by
which others may address you: timely or untimely, true or
false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the entire world with an awareness imbued with good
will equal to the great earth -- abundant, expansive, immeasurable,
free from hostility, free from ill will.' That's how you should
train yourselves.
"Suppose
that a man were to come along carrying lac, yellow orpiment,
indigo, or crimson, saying, 'I will draw pictures in space,
I will make pictures appear.' Now, what do you think -- would
he draw pictures in space & make pictures appear?"
"No,
lord. Why is that? Because space is formless & featureless.
It's not easy to draw pictures there and to make them appear.
The man would reap only a share of weariness & disappointment."
"In the
same way, monks, there are these five aspects of speech by
which others may address you: timely or untimely, true or
false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the entire world with an awareness imbued with good
will equal to space -- abundant, expansive, immeasurable,
free from hostility, free from ill will.' That's how you should
train yourselves.
"Suppose
that a man were to come along carrying a burning grass torch
and saying, 'With this burning grass torch I will heat up
the river Ganges and make it boil.' Now, what do you think
-- would he, with that burning grass torch, heat up the river
Ganges and make it boil?"
"No,
lord. Why is that? Because the river Ganges is deep &
enormous. It's not easy to heat it up and make it boil with
a burning grass torch. The man would reap only a share of
weariness & disappointment."
"In the
same way, monks, there are these five aspects of speech by
which others may address you: timely or untimely, true or
false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the entire world with an awareness imbued with good
will equal to the river Ganges -- abundant, expansive, immeasurable,
free from hostility, free from ill will.' That's how you should
train yourselves.
"Suppose
there were a catskin bag -- beaten, well-beaten, beaten through
& through, soft, silky, free of rustling & crackling
-- and a man were to come along carrying a stick or shard
and saying, 'With this stick or shard I will take this catskin
bag -- beaten, well-beaten, beaten through & through,
soft, silky, free of rustling & crackling -- and I will
make it rustle & crackle.' Now, what do you think -- would
he, with that stick or shard, take that catskin bag -- beaten,
well-beaten, beaten through & through, soft, silky, free
of rustling & crackling -- and make it rustle & crackle?"
"No,
lord. Why is that? Because the catskin bag is beaten, well-beaten,
beaten through & through, soft, silky, free of rustling
& crackling. It's not easy to make it rustle & crackle
with a stick or shard. The man would reap only a share of
weariness & disappointment."
"In the
same way, monks, there are these five aspects of speech by
which others may address you: timely or untimely, true or
false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the entire world with an awareness imbued with good
will equal to a catskin bag -- abundant, expansive, immeasurable,
free from hostility, free from ill will.' That's how you should
train yourselves.
"Monks,
even if bandits were to carve you up savagely, limb by limb,
with a two-handled saw, he among you who let his heart get
angered even at that would not be doing my bidding. Even then
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic,
with a mind of good will, and with no inner hate. We will
keep pervading these people with an awareness imbued with
good will and, beginning with them, we will keep pervading
the entire world with an awareness imbued with good will --
abundant, expansive, immeasurable, free from hostility, free
from ill will.' That's how you should train yourselves.
"Monks,
if you attend constantly to this admonition on the simile
of the saw, do you see any aspects of speech, slight or gross,
that you could not endure?"
"No,
lord."
"Then
attend constantly to this admonition on the simile of the
saw. That will be for your long-term welfare & happiness."
That
is what the Blessed One said. Gratified, the monks delighted
in the Blessed One's words.
[Majjhima
Nikaya 21]
"Well
then, Punna. Now that I have instructed you with a brief instruction,
in which country are you going to live?"
"Lord,
there is a country called Sunaparanta. I am going to live
there."
"Punna,
the Sunaparanta people are fierce. They are rough. If they
insult and ridicule you, what will you think?"
"If they
insult and ridicule me, I will think, 'These Sunaparanta people
are civilized, very civilized, in that they don't hit me with
their hands.' That is what I will think, O Blessed One. That
is what I will think, O One Well-gone."
"But
if they hit you with their hands, what will you think?"
"...I
will think, 'These Sunaparanta people are civilized, very
civilized, in that they don't hit me with a clod'..."
"But
if they hit you with a clod...?"
"...I
will think, 'These Sunaparanta people are civilized, very
civilized, in that they don't hit me with a stick'..."
"But
if they hit you with a stick...?"
"...I
will think, 'These Sunaparanta people are civilized, very
civilized, in that they don't hit me with a knife'..."
"But
if they hit you with a knife...?"
"...I
will think, 'These Sunaparanta people are civilized, very
civilized, in that they don't take my life with a sharp knife'..."
"But
if they take your life with a sharp knife...?"
"If they
take my life with a sharp knife, I will think, 'There are
disciples of the Blessed One who -- horrified, humiliated,
and disgusted by the body and by life -- have sought for an
assassin, but here I have met my assassin without searching
for him.' That is what I will think, O Blessed One. That is
what I will think, O One Well-gone."
"Good,
Punna, very good. Possessing such calm and self-control you
are fit to dwell among the Sunaparantans. Now it is time to
do as you see fit."
[Samyutta
Nikaya XXXV.88]
I have heard that on one occasion the Blessed One was staying
near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.
Then
Prince Abhaya went to Nigantha Nataputta and on arrival, having
bowed down to him, sat to one side. As he was sitting there,
Nigantha Nataputta said to him, "Come, now, prince. Refute
the words of the contemplative Gotama, and this admirable
report about you will spread afar: 'The words of the contemplative
Gotama -- so mighty, so powerful -- were refuted by Prince
Abhaya!'"
"But
how, venerable sir, will I refute the words of the contemplative
Gotama -- so mighty, so powerful?"
"Come
now, prince. Go to the contemplative Gotama and on arrival
say this: 'Venerable sir, would the Tathagata say words that
are unendearing & disagreeable to others?' If the contemplative
Gotama, thus asked, answers, 'The Tathagata would say words
that are unendearing & disagreeable to others,' then you
should say, 'Then how is there any difference between you,
venerable sir, and run-of-the-mill people? For even run-of-the-mill
people say words that are unendearing & disagreeable to
others.' But if the contemplative Gotama, thus asked, answers,
'The Tathagata would not say words that are unendearing &
disagreeable to others,' then you should say, 'Then how, venerable
sir, did you say of Devadatta that "Devadatta is headed for
destitution, Devadatta is headed for hell, Devadatta will
boil for an eon, Devadatta is incurable"? For Devadatta was
upset & disgruntled at those words of yours.' When the
contemplative Gotama is asked this two-pronged question by
you, he won't be able to swallow it down or spit it up. Just
as if a two-horned chestnut[1]
were stuck in a man's throat: he would not be able to swallow
it down or spit it up. In the same way, when the contemplative
Gotama is asked this two-pronged question by you, he won't
be able to swallow it down or spit it up."
Responding,
"As you say, venerable sir," Prince Abhaya got up from his
seat, bowed down to Nigantha Nataputta, circumambulated him,
and then went to the Blessed One. On arrival, he bowed down
to the Blessed One and sat to one side. As he was sitting
there, he glanced up at the sun and thought, "Today is not
the time to refute the Blessed One's words. Tomorrow in my
own home I will overturn the Blessed One's words." So he said
to the Blessed One, "May the Blessed One, together with three
others, acquiesce to my offer of tomorrow's meal."
The Blessed
One acquiesced with silence.
Then
Prince Abhaya, understanding the Blessed One's acquiescence,
got up from his seat, bowed down to the Blessed One, circumambulated
him, and left.
Then,
after the night had passed, the Blessed One early in the morning
put on his robes and, carrying his bowl and outer robe, went
to Prince Abhaya's home. On arrival, he sat down on a seat
made ready. Prince Abhaya, with his own hand, served &
satisfied the Blessed One with fine staple & non-staple
foods. Then, when the Blessed One had eaten and had removed
his hand from his bowl, Prince Abhaya took a lower seat and
sat down to one side. As he was sitting there he said to the
Blessed One, "Venerable sir, would the Tathagata say words
that are unendearing & disagreeable to others?"
"Prince,
there is no categorical yes-or-no answer to that."
"Then
right here, venerable sir, the Niganthas are destroyed."
"But
prince, why do you say, 'Then right here, venerable sir, the
Niganthas are destroyed'?"
"Just
yesterday, venerable sir, I went to Nigantha Nataputta and...
he said to me... 'Come now, prince. Go to the contemplative
Gotama and on arrival say this: "Venerable sir, would the
Tathagata say words that are unendearing & disagreeable
to others?"... Just as if a two-horned chestnut were stuck
in a man's throat: he would not be able to swallow it down
or spit it up. In the same way, when the contemplative Gotama
is asked this two-pronged question by you, he won't be able
to swallow it down or spit it up.'"
Now at
that time a baby boy was lying face-up on the prince's lap.
So the Blessed One said to the prince, "What do you think,
prince: If this young boy, through your own negligence or
that of the nurse, were to take a stick or a piece of gravel
into its mouth, what would you do?"
"I would
take it out, venerable sir. If I couldn't get it out right
away, then holding its head in my left hand and crooking a
finger of my right, I would take it out, even if it meant
drawing blood. Why is that? Because I have sympathy for the
young boy."
"In the
same way, prince:
[1] In
the case of words that the Tathagata knows to be unfactual,
untrue, unbeneficial (or: not connected with the goal), unendearing
& disagreeable to others, he does not say them.
[2] In
the case of words that the Tathagata knows to be factual,
true, unbeneficial, unendearing & disagreeable to others,
he does not say them.
[3] In
the case of words that the Tathagata knows to be factual,
true, beneficial, but unendearing & disagreeable to others,
he has a sense of the proper time for saying them.
[4] In
the case of words that the Tathagata knows to be unfactual,
untrue, unbeneficial, but endearing & agreeable to others,
he does not say them.
[5] In
the case of words that the Tathagata knows to be factual,
true, unbeneficial, but endearing & agreeable to others,
he does not say them.
[6] In
the case of words that the Tathagata knows to be factual,
true, beneficial, and endearing & agreeable to others,
he has a sense of the proper time for saying them. Why is
that? Because the Tathagata has sympathy for living beings."
"Venerable
sir, when wise nobles or priests, householders or contemplatives,
having formulated questions, come to the Tathagata and ask
him, does this line of reasoning appear to his awareness beforehand
-- 'If those who approach me ask this, I -- thus asked --
will answer in this way' -- or does the Tathagata come up
with the answer on the spot?"
"In that
case, prince, I will ask you a counter-question. Answer as
you see fit. What do you think: are you skilled in the parts
of a chariot?"
"Yes,
venerable sir. I am skilled in the parts of a chariot."
"And
what do you think: When people come & ask you, 'What is
the name of this part of the chariot?' does this line of reasoning
appear to your awareness beforehand -- 'If those who approach
me ask this, I -- thus asked -- will answer in this way' --
or do you come up with the answer on the spot?"
"Venerable
sir, I am renowned for being skilled in the parts of a chariot.
All the parts of a chariot are well-known to me. I come up
with the answer on the spot."
"In the
same way, prince, when wise nobles or priests, householders
or contemplatives, having formulated questions, come to the
Tathagata and ask him, he comes up with the answer on the
spot. Why is that? Because the property of the Dhamma is thoroughly
penetrated by the Tathagata. From his thorough penetration
of the property of the Dhamma, he comes up with the answer
on the spot."
When
this was said, Prince Abhaya said to the Blessed One: "Magnificent,
venerable sir! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the
way to one who was lost, or to carry a lamp into the dark
so that those with eyes could see forms, in the same way has
the Blessed One -- through many lines of reasoning -- made
the Dhamma clear. I go to the Blessed One for refuge, to the
Dhamma, and to the Sangha of monks. May the Blessed One remember
me as a lay follower who has gone to him for refuge, from
this day forward, for life."
[Majjhima
Nikaya 58]
Note
1. A two-horned chestnut is the
nut of a tree (Trapa bicornis) growing in south and
southeast Asia. Its shell looks like the head of a water buffalo,
with two nasty, curved "horns" sticking out of either side.
[Go back]
* * *
Whereas some priests and contemplatives, living off food given
in faith, are addicted to debates such as these -- 'You
understand this doctrine and discipline? I'm the one
who understands this doctrine and discipline. How could you
understand this doctrine and discipline? You're practicing wrongly.
I'm practicing rightly. I'm being consistent. You're not. What
should be said first you said last. What should be said last
you said first. What you took so long to think out has been
refuted. Your doctrine has been overthrown. You're defeated.
Go and try to salvage your doctrine; extricate yourself if you
can!' -- he (the ideal monk) abstains from debates such as these.
This, too, is part of his virtue.
[Digha
Nikaya 2]
§
24. Five qualities to establish in oneself before accusing
another of wrong doing:
"I
will speak at the right time, not at the wrong time."
"I will
say what is factual, not what is not factual."
"I will
speak gently, and not harshly."
"I will
say what is connected with the goal [the matter at hand],
not what is unconnected to the goal [the matter at hand]."
"I will
speak with an attitude of good will, and not with inner aversion."
[Cullavagga
IX.5.2]
There is the case, headman, where a Tathagata appears in the
world, worthy & rightly self-awakened, consummate in clear
knowing & conduct, well-gone, a knower of the cosmos, unexcelled
trainer of those to be tamed, teacher of human & divine
beings, awakened, blessed. He, in various ways, criticizes &
censures the taking of life, and says, 'Abstain from taking
life.' He criticizes & censures stealing, and says, 'Abstain
from stealing.' He criticizes & censures indulging in illicit
sex, and says, 'Abstain from indulging in illicit sex.' He criticizes
& censures the telling of lies, and says, 'Abstain from
the telling of lies.'
A disciple
has faith in that teacher and reflects: 'The Blessed One in
a variety of ways criticizes & censures the taking of
life, and says, "Abstain from taking life." There are living
beings that I have killed, to a greater or lesser extent.
That was not right. That was not good. But if I become remorseful
for that reason, that evil deed of mine will not be undone.'
So, reflecting thus, he abandons right then the taking of
life, and in the future refrains from taking life. This is
how there comes to be the abandoning of that evil deed. This
is how there comes to be the transcending of that evil deed.
[He reflects:]
'The Blessed One in a variety of ways criticizes & censures
stealing... indulging in illicit sex... the telling of lies,
and says, "Abstain from the telling of lies." There are lies
I have told, to a greater or lesser extent. That was not right.
That was not good. But if I become remorseful for that reason,
that evil deed of mine will not be undone.' So, reflecting
thus, he abandons right then the telling of lies, and in the
future refrains from telling lies. This is how there comes
to be the abandoning of that evil deed. This is how there
comes to be the transcending of that evil deed.
Having
abandoned the taking of life, he refrains from taking life...
he refrains from stealing... he refrains from illicit sex...
he refrains from lies... he refrains from divisive speech...
he refrains from abusive speech... he refrains from idle chatter.
Having abandoned covetousness, he becomes uncovetous. Having
abandoned malevolence & anger, he becomes one with a mind
of no malevolence. Having abandoned wrong views, he becomes
one who has right views.
That
disciple of the noble ones, headman -- thus devoid of covetousness,
devoid of malevolence, unbewildered, alert, mindful -- keeps
pervading the first direction [the east] with an awareness
imbued with good will, likewise the second, likewise the third,
likewise the fourth. Thus above, below, & all around,
everywhere, in its entirety, he keeps pervading the all-encompassing
cosmos with an awareness imbued with good will -- abundant,
expansive, immeasurable, without hostility, without malevolence.
Just as a strong conch-trumpet blower can notify the four
directions without any difficulty, in the same way, when the
release of awareness through good will is thus developed,
thus pursued, any deed done to a limited extent no longer
remains there, no longer stays there.
That
disciple of the noble ones... keeps pervading the first direction
with an awareness imbued with compassion... appreciation...
equanimity, likewise the second, likewise the third, likewise
the fourth. Thus above, below, & all around, everywhere,
in its entirety, he keeps pervading the all-encompassing cosmos
with an awareness imbued with equanimity -- abundant, expansive,
immeasurable, without hostility, without malevolence. Just
as a strong conch-trumpet blower can notify the four directions
without any difficulty, in the same way, when the release
of awareness through equanimity is thus developed, thus pursued,
any deed done to a limited extent no longer remains there,
no longer stays there.
[Samyutta
Nikaya XLII.8]
Think: Happy, at rest,
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 resistance
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.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without hostility or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.
[Sutta
Nipata I.8]
For one whose release of awareness through good will is cultivated,
developed, pursued, given a means of transport, given a grounding,
steadied, consolidated, and well-undertaken, eleven benefits
can be expected. Which eleven?
One sleeps
easily, wakes easily, dreams no evil dreams. One is dear to
human beings, dear to non-human beings. The devas protect
one. Neither fire, poison, nor weapons can touch one. One's
mind gains concentration quickly. One's complexion is bright.
One dies unconfused and -- if penetrating no higher -- is
headed for the Brahma worlds.
[Anguttara
Nikaya XI.16]
Wise & mindful, you should develop immeasurable concentration
[i.e., concentration based on immeasurable good will, compassion,
appreciation, or equanimity]. When, wise & mindful, one
has developed immeasurable concentration, five realizations
arise right within oneself. Which five?
The realization
arises right within oneself that 'This concentration is blissful
in the present and will result in bliss in the future.'
The realization
arises right within oneself that 'This concentration is noble
& not connected with the baits of the flesh.'
The realization
arises right within oneself that 'This concentration is not
obtained by base people.'
The realization
arises right within oneself that 'This concentration is peaceful,
exquisite, the acquiring of serenity, the attainment of unity,
not kept in place by the fabrications of forceful restraint.'
The realization
arises right within oneself that 'I enter into this concentration
mindfully, and mindfully I emerge from it.'
Wise
& mindful, you should develop immeasurable concentration.
When, wise & mindful, one has developed immeasurable concentration,
these five realizations arise right within oneself.
[Anguttara
Nikaya V.27]
It's with sensuality for the reason, sensuality for the source,
sensuality for the cause, the reason being simply sensuality,
that kings quarrel with kings, nobles with nobles, priests with
priests, householders with householders, mother with child,
child with mother, father with child, child with father, brother
with brother, sister with sister, brother with sister, sister
with brother, friend with friend. And then in their quarrels,
brawls, & disputes, they attack one another with fists or
with clods or with sticks or with knives, so that they incur
death or deadly pain. Now this drawback too in the case of sensuality,
this mass of stress visible here & now, has sensuality for
its reason, sensuality for its source, sensuality for its cause,
the reason being simply sensuality.
Furthermore,
it's with sensuality for the reason, sensuality for the source...
that (men), taking swords & shields and buckling on bows
& quivers, charge into battle massed in double array while
arrows & spears are flying and swords are flashing; and
there they are wounded by arrows & spears, and their heads
are cut off by swords, so that they incur death or deadly
pain. Now this drawback too in the case of sensuality, this
mass of stress visible here & now, has sensuality for
its reason...
Furthermore,
it's with sensuality for the reason, sensuality for the source...
that (men), taking swords & shields and buckling on bows
& quivers, charge slippery bastions while arrows &
spears are flying and swords are flashing; and there they
are splashed with boiling cow dung and crushed under heavy
weights, and their heads are cut off by swords, so that they
incur death or deadly pain. Now this drawback too in the case
of sensuality, this mass of stress visible here & now,
has sensuality for its reason, sensuality for its source,
sensuality for its cause, the reason being simply sensuality.
[Majjhima
Nikaya 13]
It's with a cause, monks, that sensual thinking occurs, and
not without a cause... And how is it, monks, that sensual thinking
occurs with a cause and not without a cause? In dependence on
the property of sensuality there occurs the perception of sensuality.
In dependence on the perception of sensuality there occurs the
consideration of sensuality... the desire for sensuality...
the fever for sensuality... the quest for sensuality. Questing
for sensuality, monks, an uninstructed, run-of-the-mill person
conducts himself wrongly through three means: through body,
through speech, & through mind.
Just
as if a man were to throw a burning firebrand into a dry,
grassy wilderness and not quickly stamp it out with his hands
& feet, and thus whatever animals inhabiting the grass
& timber would come to ruin & loss; even so, monks,
any contemplative or priest who does not quickly abandon,
dispel, demolish, & wipe out of existence any wrong-headed,
unwise perceptions once they have arisen, will dwell in stress
in the present life -- troubled, despairing, & feverish
-- and on the break-up of the body, after death, can expect
a bad destination.
[Samyutta
Nikaya XIV.12]
Now, craving is dependent on feeling,
seeking is dependent on craving,
acquisition is dependent on seeking,
ascertainment is dependent on acquisition,
desire and passion is dependent on ascertainment,
attachment is dependent on desire and passion,
possessiveness is dependent on attachment,
stinginess is dependent on possessiveness,
defensiveness is dependent on stinginess,
and because of defensiveness, dependent on defensiveness, various
evil, unskillful phenomena come into play: the taking up of
sticks and knives; conflicts, quarrels, and disputes; accusations,
divisive speech, and lies.
[Digha
Nikaya 15]
Having been given leave by the Blessed One, Sakka the deva-king
asked him his first question: "Fettered with what, dear sir
-- though they think, 'May we live free from hostility, free
from violence, free from rivalry, free from ill will, free from
those who are hostile' -- do devas, human beings, asuras, nagas,
gandhabbas, & whatever other many kinds of beings there
are, nevertheless live in hostility, violence, rivalry, ill
will, with those who are hostile?"
Thus
Sakka asked his first question of the Blessed One, and the
Blessed One, when asked, replied: "Devas, human beings, asuras,
nagas, gandhabbas, & whatever other many kinds of beings
there are, are fettered with envy & stinginess, which
is why -- even though they think, 'May we live free from hostility,
free from violence, free from rivalry, free from ill will,
free from those who are hostile -- they nevertheless live
in hostility, violence, rivalry, ill will, with those who
are hostile."
Thus
the Blessed One answered, having been asked by Sakka the deva-king.
Gratified, Sakka was delighted in & expressed his approval
of the Blessed One's words: "So it is, O Blessed One. So it
is, O One Well-gone. Hearing the Blessed One's answer to my
question, my doubt is now cut off, my perplexity is overcome."
Then
Sakka, having delighted in & expressed his approval of
the Blessed One's words, asked him a further question: "But
what, dear sir, is the cause of envy & stinginess, what
is their origination, what gives them birth, what is their
source? When what exists do they come into being? When what
doesn't exist do they not?"
"Envy
& stinginess have dear-&-not-dear as their cause,
have dear-&-not-dear as their origination, have dear-&-not-dear
as what gives them birth, have dear-&-not-dear as their
source. When dear-&-not-dear exist, they come into being.
When dear-&-not-dear are not, they don't."
"But
what, dear sir, is the cause of dear-&-not-dear, what
is their origination, what gives them birth, what is their
source? When what exists do they come into being? When what
doesn't exist do they not?"
"Dear-&-not-dear
have desire as their cause, have desire as their origination,
have desire as what gives them birth, have desire as their
source. When desire exists, they come into being. When desire
is not, they don't."
"But
what, dear sir, is the cause of desire, what is its origination,
what gives it birth, what is its source? When what exists
does it come into being? When what doesn't exist does it not?"
"Desire
has thinking as its cause, has thinking as its origination,
has thinking as what gives it birth, has thinking as its source.
When thinking exists, desire comes into being. When thinking
is not, it doesn't."
"But
what, dear sir, is the cause of thinking, what is its origination,
what gives it birth, what is its source? When what exists
does it come into being? When what doesn't exist does it not?"
"Thinking
has the perceptions & categories of complication[1]
as its cause, has the perceptions & categories of complication
as its origination, has the perceptions & categories of
complication as what gives it birth, has the perceptions &
categories of complication as its source. When the perceptions
& categories of complication exists, thinking comes into
being. When the perceptions & categories of complication
are not, it doesn't."
"And
how has he practiced, dear sir: the monk who has practiced
the practice leading to the right cessation of the perceptions
& categories of complication?"
"Joy
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued. Grief is of two sorts: to be pursued &
not to be pursued. Equanimity is of two sorts: to be pursued
& not to be pursued.
"'Joy
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.' Thus was it said. And in reference to
what was it said? When one knows of a feeling of joy, 'As
I pursue this joy, unskillful mental qualities increase, and
skillful mental qualities decline,' that sort of joy is not
to be pursued. When one knows of a feeling of joy, 'As I pursue
this joy, unskillful mental qualities decline, and skillful
mental qualities increase,' that sort of joy is to be pursued.
And this sort of joy may be accompanied by directed thought
& evaluation or free of directed thought & evaluation.
Of the two, the latter is the more refined. 'Joy is of two
sorts, I tell you, deva-king: to be pursued & not to be
pursued.' Thus was it said. And in reference to this was it
said.
"'Grief
is of two sorts, I tell you: to be pursued & not to be
pursued.' Thus was it said. And in reference to what was it
said? When one knows of a feeling of grief, 'As I pursue this
grief, unskillful mental qualities increase, and skillful
mental qualities decline,' that sort of grief is not to be
pursued. When one knows of a feeling of grief, 'As I pursue
this grief, unskillful mental qualities decline, and skillful
mental qualities increase,' that sort of grief is to be pursued.
And this sort of grief may be accompanied by directed thought
& evaluation or free of directed thought & evaluation.
Of the two, the latter is the more refined. 'Grief is of two
sorts, I tell you: to be pursued & not to be pursued.'
Thus was it said. And in reference to this was it said.
"'Equanimity
is of two sorts, I tell you: to be pursued & not to be
pursued.' Thus was it said. And in reference to what was it
said? When one knows of a feeling of equanimity, 'As I pursue
this equanimity, unskillful mental qualities increase, and
skillful mental qualities decline,' that sort of equanimity
is not to be pursued. When one knows of a feeling of equanimity,
'As I pursue this equanimity, unskillful mental qualities
decline, and skillful mental qualities increase,' that sort
of equanimity is to be pursued. And this sort of equanimity
may be accompanied by directed thought & evaluation or
free of directed thought & evaluation. Of the two, the
latter is the more refined. 'Equanimity is of two sorts, I
tell you: to be pursued & not to be pursued.' Thus was
it said. And in reference to this was it said.
"This
is how he has practiced, deva-king: the monk who has practiced
the practice leading to the right cessation of the perceptions
& categories of complication."
Thus
the Blessed One answered, having been asked by Sakka the deva-king.
Gratified, Sakka was delighted in & expressed his approval
of the Blessed One's words: "So it is, O Blessed One. So it
is, O One Well-gone. Hearing the Blessed One's answer to my
question, my doubt is now cut off, my perplexity is overcome."
Then
Sakka, having delighted in & expressed his approval of
the Blessed One's words, asked him a further question: "But
how has he practiced, dear sir: the monk who has practiced
for restraint in the Patimokkha?"
"Bodily
conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued. Verbal conduct is of two sorts: to
be pursued & not to be pursued. Searching is of two sorts:
to be pursued & not to be pursued.
"'Bodily
conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.' Thus was it said. And in reference
to what was it said? When one knows of bodily conduct, 'As
I pursue this bodily conduct, unskillful mental qualities
increase, and skillful mental qualities decline,' that sort
of bodily conduct is not to be pursued. When one knows of
bodily conduct, 'As I pursue this bodily conduct, unskillful
mental qualities decline, and skillful mental qualities increase,'
that sort of bodily conduct is to be pursued. 'Bodily conduct
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.' Thus was it said. And in reference to
this was it said.
"'Verbal
conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.' Thus was it said. And in reference
to what was it said? When one knows of verbal conduct, 'As
I pursue this verbal conduct, unskillful mental qualities
increase, and skillful mental qualities decline,' that sort
of verbal conduct is not to be pursued. When one knows of
verbal conduct, 'As I pursue this verbal conduct, unskillful
mental qualities decline, and skillful mental qualities increase,'
that sort of verbal conduct is to be pursued. 'Verbal conduct
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.' Thus was it said. And in reference to
this was it said.
"'Searching
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.' Thus was it said. And in reference to
what was it said? When one knows of a search, 'As I pursue
this search, unskillful mental qualities increase, and skillful
mental qualities decline,' that sort of search is not to be
pursued. When one knows of a search, 'As I pursue this search,
unskillful mental qualities decline, and skillful mental qualities
increase,' that sort of search is to be pursued. 'Searching
is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.' Thus was it said. And in reference to
this was it said.
"This
is how has he practiced, deva-king: the monk who has practiced
the practice for restraint in the Patimokkha."
Thus
the Blessed One answered, having been asked by Sakka the deva-king.
Gratified, Sakka was delighted in & expressed his approval
of the Blessed One's words: "So it is, O Blessed One. So it
is, O One Well-gone. Hearing the Blessed One's answer to my
question, my doubt is now cut off, my perplexity is overcome."
Then
Sakka, having delighted in & expressed his approval of
the Blessed One's words, asked him a further question: "But
how has he practiced, dear sir: the monk who has practiced
for restraint with regard to the sense faculties?"
"Forms
cognizable by the eye are of two sorts, I tell you, deva-king:
to be pursued & not to be pursued. Sounds cognizable by
the ear... Aromas cognizable by the nose... Flavors cognizable
by the tongue... Tactile sensations cognizable by the body...
Ideas cognizable by the intellect are of two sorts: to be
pursued & not to be pursued."
When
this was said, Sakka the deva-king said to the Blessed One,
"Dear sir, I understand the detailed meaning of the Blessed
One's brief statement. If, as one pursues a certain type of
form cognizable by the eye, unskillful mental qualities increase,
and skillful mental qualities decline, that sort of form cognizable
by the eye is not to be pursued. But if, as one pursues a
certain type of form cognizable by the eye, unskillful mental
qualities decline, and skillful mental qualities increase,
that sort of form cognizable by the eye is to be pursued.
"If,
as one pursues a certain type of sound cognizable by the ear...
"If,
as one pursues a certain type of aroma cognizable by the nose...
"If,
as one pursues a certain type of flavor cognizable by the
tongue...
"If,
as one pursues a certain type of tactile sensation cognizable
by the body...
"If,
as one pursues a certain type of idea cognizable by the intellect,
unskillful mental qualities increase, and skillful mental
qualities decline, that sort of idea cognizable by the intellect
is not to be pursued. But if, as one pursues a certain type
of idea cognizable by the intellect, unskillful mental qualities
decline, and skillful mental qualities increase, that sort
of idea cognizable by the intellect is to be pursued.
"This
is how I understand the detailed meaning of the Blessed One's
brief statement. Hearing the Blessed One's answer to my question,
my doubt is now cut off, my perplexity is overcome."
[Digha
Nikaya 21]
Notes
1. Complication = papañca.
As one writer has noted, the word papañca has had a
wide variety of meanings in Indian thought, with only one
constant: in Buddhist philosophical discourse it carries negative
connotations, usually of falsification and distortion. The
word itself is derived from a root that means diffuseness,
spreading, proliferating. The Pali Commentaries define papañca
as covering three types of thought: craving, conceit, and
views. They also note that it functions to slow the mind down
in its escape from the cycle of rebirth, to create baneful
distinctions and unnecessary issues. For these reasons, I
have chosen to render the word as "complication," although
some of the following alternatives might be acceptable as
well: self-reflexive thinking, reification, proliferation,
exaggeration, elaboration, distortion. The word offers some
interesting parallels to the postmodern notion of logocentric
thinking, but it's important to note that the Buddha's program
of deconstructing this process differs sharply from that of
postmodern thought.
[Go back]
* * *
I have heard that on one occasion the Blessed One was living
among the Sakyans near Kapilavatthu in the Banyan Park. Then
in the early morning, having put on his robes and carrying his
bowl & outer robe, he went into Kapilavatthu for alms. Having
gone for alms in Kapilavatthu, after the meal, returning from
his alms round, he went to the Great Wood for the day's abiding.
Plunging into the Great Wood, he sat down at the root of a bilva
sapling for the day's abiding.
Dandapani
("Stick-in-hand") the Sakyan, out roaming & rambling for
exercise, also went to the Great Wood. Plunging into the Great
Wood, he went to where the Blessed One was under the bilva
sapling. On arrival, he exchanged courteous greetings with
him. After an exchange of friendly greetings & courtesies,
he stood to one side. As he was standing there, he said to
the Blessed One, "What is the contemplative's doctrine? What
does he proclaim?"
"The
sort of doctrine, friend, where one does not keep quarreling
with anyone in the cosmos with its deities, Maras, & Brahmas,
with its contemplatives & priests, its royalty & commonfolk;
the sort [of doctrine] where perceptions no longer obsess
the brahman who remains dissociated from sensual pleasures,
free from perplexity, his uncertainty cut away, devoid of
craving for becoming & non-. Such is my doctrine, such
is what I proclaim."
When
this was said, Dandapani the Sakyan -- shaking his head, wagging
his tongue, raising his eyebrows so that his forehead was
wrinkled in three furrows -- left, leaning on his stick.
Then,
when it was evening, the Blessed One rose from his seclusion
and went to the Banyan Park. On arrival, he sat down on a
seat made ready. As he was sitting there, he [told the monks
what had happened]. When this was said, a certain monk said
to the Blessed One, "Lord, what sort of doctrine is it where
one does not keep quarreling with anyone in the cosmos with
its deities, Maras, & Brahmas, with its contemplatives
& priests, its royalty & commonfolk; where perceptions
no longer obsess the brahman who remains dissociated from
sensual pleasures, free from perplexity, his uncertainty cut
away, devoid of craving for becoming & non-?"
"If,
monk, with regard to the cause whereby the perceptions &
categories of complication assail a person, there is nothing
there to relish, welcome, or remain fastened to, then that
is the end the of the obsessions of passion, the obsessions
of resistance, the obsessions of views, the obsessions of
uncertainty, the obsessions of conceit, the obsessions of
passion for becoming, & the obsessions of ignorance. That
is the end of taking up rods & bladed weapons, of arguments,
quarrels, disputes, accusations, divisive tale-bearing, &
false speech. That is where these evil, unskillful things
cease without remainder." That is what the Blessed One said.
Having said it, the One Well-gone got up from his seat and
went into his dwelling.
Then,
not long after the Blessed One had left, this thought occurred
to the monks: "This brief statement the Blessed One made,
after which he went into his dwelling without analyzing the
detailed meaning -- i.e., 'If, with regard to the cause whereby
the perceptions & categories of complication assail a
person, there is nothing to relish... that is where these
evil, unskillful things cease without remainder': now who
might analyze the unanalyzed detailed meaning of this brief
statement?" Then the thought occurred to them, "Ven. Maha
Kaccana is praised by the Teacher and esteemed by his knowledgeable
companions in the holy life. He is capable of analyzing the
unanalyzed detailed meaning of this brief statement. Suppose
we were to go to him and, on arrival, question him about this
matter."
So the
monks went to Ven. Maha Kaccana and, on arrival exchanged
courteous greetings with him. After an exchange of friendly
greetings & courtesies, they sat to one side. As they
were sitting there, they [told him what had happened, and
added,] "Analyze the meaning, Ven. Maha Kaccana!"
[He replied:]
"Friends, it's as if a man needing heartwood, looking for
heartwood, wandering in search of heartwood -- passing over
the root & trunk of a standing tree possessing heartwood
-- were to imagine that heartwood should be sought among its
branches & leaves. So it is with you, who -- having bypassed
the Blessed One when you were face to face with him, the Teacher
-- imagine that I should be asked about this matter. For knowing,
the Blessed One knows; seeing, he sees. He is the Eye, he
is Knowledge, he is Dhamma, he is Brahma. He is the speaker,
the proclaimer, the elucidator of meaning, the giver of the
Deathless, the lord of the Dhamma, the Tathagata. That was
the time when you should have questioned him about this matter.
However he answered, that was how you should have remembered
it."
"Yes,
friend Kaccana: knowing, the Blessed One knows; seeing, he
sees. He is the Eye, he is Knowledge, he is Dhamma, he is
Brahma. He is the speaker, the proclaimer, the elucidator
of meaning, the giver of the Deathless, the lord of the Dhamma,
the Tathagata. That was the time when we should have questioned
him about this matter. However he answered, that was how we
should have remembered it. But you are praised by the Teacher
and esteemed by your knowledgeable companions in the holy
life. You are capable of analyzing the unanalyzed detailed
meaning of this brief statement. Analyze the meaning, Ven.
Maha Kaccana!"
"In that
case, my friends, listen & pay close attention. I will
speak."
"As you
say, friend," the monks responded.
Ven.
Maha Kaccana said this: "Concerning the brief statement the
Blessed One made, after which he went into his dwelling without
analyzing the detailed meaning -- i.e., 'If, with regard to
the cause whereby the perceptions & categories of complication
assail a person, there is nothing there to relish, welcome,
or remain fastened to, then that is the end of the obsessions
of passion, the obsessions of resistance, the obsessions of
views, the obsessions of uncertainty, the obsessions of conceit,
the obsessions of passion for becoming, & the obsessions
of ignorance. That is the end of taking up rods & bladed
weapons, of arguments, quarrels, disputes, accusations, divisive
tale-bearing, & false speech. That is where these evil,
unskillful things cease without remainder' -- I understand
the detailed meaning to be this:
"Dependent
on eye & forms, eye-consciousness arises. The meeting
of the three is contact. With contact as a requisite condition,
there is feeling. What one feels, one perceives (labels in
the mind). What one perceives, one thinks about. What one
thinks about, one complicates. Based on what a person complicates,
the perceptions & categories of complication assail him/her
with regard to past, present, & future forms cognizable
via the eye.
"Dependent
on ear & sounds, ear-consciousness arises...
"Dependent
on nose & aromas, nose-consciousness arises...
"Dependent
on tongue & flavors, tongue-consciousness arises...
"Dependent
on body & tactile sensations, body-consciousness arises...
"Dependent
on intellect & ideas, intellect-consciousness arises.
The meeting of the three is contact. With contact as a requisite
condition, there is feeling. What one feels, one perceives
(labels in the mind). What one perceives, one thinks about.
What one thinks about, one complicates. Based on what a person
complicates, the perceptions & categories of complication
assail him/her with regard to past, present, & future
ideas cognizable via the intellect.
"Now,
when there is the eye, when there are forms, when there is
eye-consciousness, it is possible that one will delineate
a delineation of contact.[1]
When there is a delineation of contact, it is possible that
one will delineate a delineation of feeling. When there is
a delineation of feeling, it is possible that one will delineate
a delineation of perception. When there is a delineation of
perception, it is possible that one will delineate a delineation
of thinking. When there is a delineation of thinking, it is
possible that one will delineate a delineation of being assailed
by the perceptions & categories of complication.
"When
there is the ear...
"When
there is the nose...
"When
there is the tongue...
"When
there is the body...
"When
there is the intellect, when there are ideas, when there is
intellect-consciousness, it is possible that one will delineate
a delineation of contact. When there is a delineation of contact,
it is possible that one will delineate a delineation of feeling.
When there is a delineation of feeling, it is possible that
one will delineate a delineation of perception. When there
is a delineation of perception, it is possible that one will
delineate a delineation of thinking. When there is a delineation
of thinking, it is possible that one will delineate a delineation
of being assailed by the perceptions & categories of complication.
"Now,
when there is no eye, when there are no forms, when there
is no eye-consciousness, it is impossible that one will delineate
a delineation of contact. When there is no delineation of
contact, it is impossible that one will delineate a delineation
of feeling. When there is no delineation of feeling, it is
impossible that one will delineate a delineation of perception.
When there is no delineation of perception, it is impossible
that one will delineate a delineation of thinking. When there
is no delineation of thinking, it is impossible that one will
delineate a delineation of being assailed by the perceptions
& categories of complication.
"When
there is no ear...
"When
there is no nose...
"When
there is no tongue...
"When
there is no body...
"When
there is no intellect, when there are no ideas, when there
is no intellect-consciousness, it is impossible that one will
delineate a delineation of contact. When there is no delineation
of contact, it is impossible that one will delineate a delineation
of feeling. When there is no delineation of feeling, it is
impossible that one will delineate a delineation of perception.
When there is no delineation of perception, it is impossible
that one will delineate a delineation of thinking. When there
is no delineation of thinking, it is impossible that one will
delineate a delineation of being assailed by the perceptions
& categories of complication.
"So,
concerning the brief statement the Blessed One made, after
which he entered his dwelling without analyzing the detailed
meaning -- i.e., 'If, with regard to the cause whereby the
perceptions & categories of complication assail a person,
there is nothing there to relish, welcome, or remain fastened
to, then that is the end of the obsessions of passion, the
obsessions of resistance, the obsessions of views, the obsessions
of uncertainty, the obsessions of conceit, the obsessions
of passion for becoming, & the obsessions of ignorance.
That is the end of taking up rods & bladed weapons, of
arguments, quarrels, disputes, accusations, divisive tale-bearing,
& false speech. That is where these evil, unskillful things
cease without remainder' -- this is how I understand the detailed
meaning. Now, if you wish, having gone to the Blessed One,
question him about this matter. However he answers is how
you should remember it."
Then
the monks, delighting & approving of Ven. Maha Kaccana's
words, rose from their seats and went to the Blessed One.
On arrival, having bowed down to him, they sat to one side.
As they were sitting there, they [told him what had happened
after he had gone into his dwelling, and ended by saying,]
"Then Ven. Maha Kaccana analyzed the meaning using these words,
statements, & phrases."
"Maha
Kaccana is wise, monks. He is a person of great discernment.
If you had asked me about this matter, I too would have answered
in the same way he did. That is the meaning of this statement.
That is how you should remember it."
When
this was said, Ven. Ananda said to the Blessed One, "Lord,
it's as if a man -- overcome with hunger, weakness, &
thirst -- were to come across a ball of honey. Wherever he
were to taste it, he would experience a sweet, delectable
flavor. In the same way, wherever a monk of capable awareness
might investigate the meaning of this Dhamma discourse with
his discernment, he would experience gratification, he would
experience confidence. What is the name of this Dhamma discourse?"
"Then,
Ananda, you can remember this Dhamma discourse as the 'Ball
of Honey Discourse.'"
That
is what the Blessed One said. Gratified, Ven. Ananda delighted
in the Blessed One's words.
[Majjhima
Nikaya 18]
Notes
1. The artificiality of this phrase
-- "delineate a delineation" -- seems intentional. It underlines
the artifice implicit in the process by which the mind, in
singling out events, turns them into discrete things.
[Go back]
* * *
"From
where have there arisen quarrels, disputes,
lamentation, sorrows, along with selfishness,
conceit & pride, along with divisiveness?
From where have they arisen?
Please tell me."
"From
what is dear
there have arisen
quarrels, disputes,
lamentation, sorrows, along with selfishness,
conceit & pride, along with divisiveness.
Tied up with selfishness
are quarrels & disputes.
In the arising of disputes
is divisiveness."
"Where
is the cause
of things dear in the world,
along with the greeds that go about in the world?
And where is the cause
of the hopes & fulfillments
for the sake of a person's next life?"
"Desires
are the cause
of things dear in the world,
along with the greeds that go about in the world.
And it too is the cause
of the hopes & fulfillments
for the sake of a person's next life."
"Now
where is the cause
of desire in the world?
And from where have there arisen
decisions, anger, lies, & perplexity,
and all the qualities
described by the Contemplative?"
"What
they call
'appealing' &
'unappealing'
in the world:
in dependence on that
desire arises.
Having seen becoming & not-
with regard to forms,
a person gives rise to decisions in the world;
anger, lies, & perplexity:
these qualities, too, when that pair exists.
A person perplexed
should train for the path of knowledge,
for it's in having known
that the Contemplative has spoken
of qualities/dhammas."[1]
"Where
is the cause
of appealing & un-?
When what isn't
do they not exist?
And whatever is meant
by becoming & not- :
tell me,
Where is its cause?"
"Contact
is the cause
of appealing & un-.
When contact isn't
they do not exist.
And whatever is meant
by becoming & not- :
this too is its cause."
"Now
where is the cause
of contact in the world,
and from where have graspings,
possessions,
arisen?
When what isn't
does mine-ness not exist.
When what has disappeared
do contacts not touch?"
"Conditioned
by name & form
is contact.
In longing do graspings,
possessions have their
cause.
When longing isn't
mine-ness does not exist.
When forms have disappeared
contacts don't touch."
"For
one arriving at what
does form disappear?
How do pleasure & pain disappear?
Tell me this.
My heart is set
on knowing how
they disappear."
"One
not percipient of perceptions
not percipient of aberrant perceptions,
not unpercipient,
nor percipient of what's disappeared: [2]
for one arriving at this,
form disappears --
for complication-classifications[3]
have their cause in perception."
"What
we have asked, you have told us.
We ask one more thing.
Please tell it.
Do some of the wise
say that just this much is the utmost,
the purity of the spirit[4]
is here?
Or do they say
that it's other than this?"
"Some
of the wise
say that just this much is the utmost,
the purity of the spirit is here.
But some of them,
who say they are skilled,
say it's the moment
with no clinging remaining.
Knowing,
'Having known, they still are dependent,'[5]
the sage, ponders dependencies.
On knowing them, released,
he doesn't get into disputes,
doesn't meet with becoming & not-
: he's enlightened."
[Sutta
Nipata IV.11]
Notes
1. As other passages in this poem
indicate (see note 5, below), the goal
is not measured in terms of knowledge, but as this passage
points out, knowledge is a necessary part of the path to the
goal.
[Go back]
2. According to Nd.I, this passage
is describing the four formless jhanas, but as the first
three of the formless jhanas involve perception (of infinite
space, infinite consciousness, and nothingness), only the
fourth of the formless jhanas -- the dimension of neither
perception nor non-perception -- would fit this description.
[Go back]
3. Complication-classifications
(papañca-sankha): The mind's tendency to read
distinctions and differentiations even into the simplest
experience of the present, thus giving rise to views that
can issue in conflict. As Sn
IV.14 points out, the root of these classifications
is the perception, "I am the thinker." For further discussion
of this point, see note
1 to that discourse and the introduction
to MN 18.
[Go back]
4. "Spirit" is the usual rendering
of the Pali word, yakkha. According to Nd.I, however,
in this context the word yakkha means person, individual,
human being, or living being.
[Go back]
5. In other words, the sage knows
that both groups in the previous stanza fall back on their
knowledge as a measure of the goal, without comprehending
the dependency still latent in their knowledge. The sages
in the first group are mistaking the experience of neither
perception nor non-perception as the goal, and so they are
still dependent on that state of concentration. The sages
in the second group, by the fact that they claim to be skilled,
show that there is still a latent conceit in their awakening-like
experience, and thus it is not totally independent of clinging.
(For more on this point, see MN
102, quoted in The Mind Like Fire Unbound, pp.
81-82.) Both groups still maintain the concept of a "spirit"
that is purified in the realization of purity. Once these
dependencies are comprehended, one gains release from disputes
and from states of becoming and not-becoming. It is in this
way that knowledge is a means to the goal, but the goal
itself is not measured or defined in terms of knowledge.
[Go back]
* * *
"I
ask the kinsman of the Sun, the great seer,
about seclusion & the state of peace.
Seeing in what way is a monk unbound,
clinging to nothing in the world?"
"He should
put an entire stop
to the root of complication-classifications:
'I am the thinker.'[1]
He should train, always mindful,
to subdue any craving inside him.
Whatever truth he may know,
within or without,
he shouldn't get entrenched
in connection with it,
for that isn't called
Unbinding by the good.
He shouldn't, because of it, think himself
better,
lower,
or
equal.
Touched by contact in various ways,
he shouldn't keep conjuring self.
Stilled right within,
a monk shouldn't seek peace from another,
from anything else.
For one stilled right within,
there's nothing embraced,
so how rejected?
Nothing that's self,
so from whence would there be
against-self?[2]
As in
the middle of the sea
it is still,
with no waves upwelling,
so the monk -- unperturbed, still --
should not swell himself
anywhere."
[Sutta
Nipata IV.14]
Notes
1. On complication-classifications
and their role in leading to conflict, see Sn
IV.11 and the introduction
to MN 18. The perception, "I am the thinker" lies at the
root of these classifications in that it reads into the immediate
present a set of distinctions -- I/not-I; being/not-being;
thinker/thought; identity/non-identity -- that then can proliferate
into mental and physical conflict. The conceit inherent in
this perception thus forms a fetter on the mind. To become
unbound, one must learn to examine these distinctions -- which
we all take for granted -- to see that they are simply assumptions
that are not inherent in experience, and that we would be
better off to be able to drop them.
[Go back]
2. "Embraced/rejected, self/against-self"
-- a pun on the pair of Pali words, atta/nirattam.
[Go back]
* * *
Revised:
Sun 14 October 2001
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