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+ | ====== Kamma: A Study Guide ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
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+ | <div # | ||
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+ | </ | ||
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+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * | ||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | <ul> | ||
+ | * [[#bandw|1. Dark Kamma, Bright Kamma]] | ||
+ | * [[# | ||
+ | </ul> | ||
+ | </ | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The doctrine of kamma (karma — action) is one of the Buddha' | ||
+ | |||
+ | The following readings from the Pali canon are designed to give an overview of the Buddha' | ||
+ | |||
+ | The readings here are divided into three main sections: | ||
+ | |||
+ | * i. [[# | ||
+ | * ii. [[# | ||
+ | * iii. [[# | ||
+ | |||
+ | The first section provides background for the Buddhist teachings on kamma by showing how the early Buddhists viewed the way other contemporary schools of thought explained kamma. | ||
+ | |||
+ | The second section focuses on the Buddha' | ||
+ | |||
+ | The passages in the second section discuss how these observations apply in practice. [[# | ||
+ | |||
+ | The third section, on kamma, consists of passages that build a larger theory of action based on these observations. These passages are divided into three sub-sections, | ||
+ | |||
+ | * A. [[# | ||
+ | * B. [[# | ||
+ | * C. [[# | ||
+ | |||
+ | Sub-section A is the most theoretical part of this study guide. It covers the Buddha' | ||
+ | |||
+ | Sub-section B focuses on the issue of how long it takes for the results of kamma to appear, and gives particular attention to some of the complexities that arise from the fact that kamma is non-linear. Sometimes the results of an action don't appear immediately, | ||
+ | |||
+ | Sub-section C is divided into two further sub-sections, | ||
+ | |||
+ | * 1. [[# | ||
+ | * 2. [[# | ||
+ | |||
+ | The first of these two sub-sections discusses types of actions and mental qualities that lead to good or bad results within the process of rebirth and death. In some passages the emphasis is on results in the present life; in others, on results in future lives. The second of these two sub-sections discusses the type of kamma — and the right views underlying that kamma — leading to freedom: the cessation of kamma, the realization of nibbana. The concluding passages make the point that transcendent right view contains the seeds for its own transcendence: | ||
+ | </ | ||
+ | |||
+ | ====== I. Non-Buddhist Theories ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There are brahmans & contemplatives who hold this teaching, hold this view: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Ajita Kesakambalin said to me, 'Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | (The second case is virtually identical with the first, substituting ' | ||
+ | |||
+ | "There is the case of a certain brahman or contemplative who does not discern as it actually is that 'This is skillful,' | ||
+ | |||
+ | "There is the case of a certain brahman or contemplative who is dull & exceedingly stupid. Out of dullness & exceeding stupidity, he — being asked questions regarding this or that — resorts to verbal contortions, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== II. Skillfulness ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that ' | ||
+ | |||
+ | "As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, | ||
+ | |||
+ | " | ||
+ | |||
+ | "Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap & poke & check & curb them with a stick on this side & that. Why is that? Because he foresees flogging or imprisonment or a fine or public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, | ||
+ | |||
+ | "And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation arose in me. I discerned that ' | ||
+ | |||
+ | " | ||
+ | |||
+ | "Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.' | ||
+ | |||
+ | " | ||
+ | |||
+ | "When the mind was thus concentrated, | ||
+ | |||
+ | "This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. | ||
+ | |||
+ | "When the mind was thus concentrated... & attained to imperturbability, | ||
+ | |||
+ | "This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. | ||
+ | |||
+ | "When the mind was thus concentrated, | ||
+ | |||
+ | "This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | The non-doing | ||
+ | the performance of what's skillful, | ||
+ | the cleansing | ||
+ | This is the Buddhas' | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | <div excerpt> | ||
+ | |||
+ | "Of course you are uncertain, Kalamas. Of course you are doubtful. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, | ||
+ | |||
+ | "What do you think, Kalamas: when greed arises in a person, does it arise for benefit or for harm?" | ||
+ | |||
+ | "For harm, lord." | ||
+ | |||
+ | "And this greedy person, overcome by greed, his mind possessed by greed: doesn' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | (Similarly for aversion & delusion.) | ||
+ | |||
+ | So what do you think, Kalamas: are these qualities skillful or unskillful?" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "When adopted & carried out, do they lead to harm & suffering, or not?" | ||
+ | |||
+ | "When adopted & carried out, they lead to harm & to suffering..." | ||
+ | |||
+ | " | ||
+ | |||
+ | "What do you think, Kalamas: when lack of greed arises in a person, does it arise for benefit or for harm?" | ||
+ | |||
+ | "For benefit, lord." | ||
+ | |||
+ | "And this ungreedy person, not overcome by greed, his mind not possessed by greed: he doesn' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | (Similarly for lack of aversion & lack of delusion.) | ||
+ | |||
+ | So what do you think, Kalamas: are these qualities skillful or unskillful?" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "When adopted & carried out, do they lead to benefit & to happiness, or not?" | ||
+ | |||
+ | "When adopted & carried out, they lead to benefit & to happiness..." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | //The Buddha:// "What do you think, Rahula: What is a mirror for?" | ||
+ | |||
+ | //Rahula:// "For reflection, sir." | ||
+ | |||
+ | //The Buddha:// "In the same way, Rahula, bodily acts, verbal acts, & mental acts are to be done with repeated reflection. | ||
+ | |||
+ | " | ||
+ | |||
+ | "While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "All the brahmans & contemplatives in the course of the future... All the brahmans & contemplatives at present who purify their bodily acts, verbal acts, & mental acts, do it through repeated reflection on their bodily acts, verbal acts, & mental acts in just this way. | ||
+ | |||
+ | "So, Rahula, you should train yourself: 'I will purify my bodily acts... verbal acts... my mental acts through repeated reflection.' | ||
+ | |||
+ | That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what are the roots of unskillful things? Greed... aversion... delusion... These are termed the roots of unskillful things. | ||
+ | |||
+ | "And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given... from sexual misconduct... from lying... from abusive speech... from divisive tale-bearing... abstaining from idle chatter is skillful. Lack of covetousness... lack of malevolence... right views are skillful. These things are termed skillful. | ||
+ | |||
+ | "And what are the roots of skillful things? Lack of greed... lack of aversion... lack of delusion... These are termed the roots of skillful things." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "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 taking life.// He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the benefit 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 illicit sex, he //abstains from illicit sex.// 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, | ||
+ | |||
+ | "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' | ||
+ | |||
+ | "And how is one made pure in three ways by mental action? There is the case where a certain person //is not covetous.// He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He //bears no malevolence// | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct... | ||
+ | |||
+ | "A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct... | ||
+ | |||
+ | "Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, | ||
+ | |||
+ | "As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it's in light of this course of action that one may be known... as a wise person or a fool. For a fool doesn' | ||
+ | |||
+ | "As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, | ||
+ | |||
+ | "As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do... and because the course of action, when done, leads to what is profitable... | ||
+ | |||
+ | "These are the four courses of action." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== III. Kamma ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Phenomena are | ||
+ | ruled by the heart, | ||
+ | made of the heart. | ||
+ | If you speak or act with a corrupted heart, | ||
+ | suffering follows you, | ||
+ | as the wheel of the cart | ||
+ | the track of the ox | ||
+ | that pulls it. | ||
+ | |||
+ | Phenomena are preceded by the heart, | ||
+ | ruled by the heart, | ||
+ | made of the heart. | ||
+ | If you speak or act with a calm, bright heart, | ||
+ | then happiness follows you, | ||
+ | like a shadow | ||
+ | that never leaves. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the cause by which kamma comes into play? Contact... | ||
+ | |||
+ | "And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the heavenly worlds. [In the Buddhist cosmology, sojourns in hell or in heaven, as in the other realms, are not eternal. After the force of one's kamma leading to rebirth in those levels has worn out, one is reborn elsewhere.]... | ||
+ | |||
+ | "And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that... | ||
+ | |||
+ | "And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | |||
+ | "Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== A. Kamma & Causes ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And why do you call it ' | ||
+ | |||
+ | "And why do you call it ' | ||
+ | |||
+ | "And why do you call them ' | ||
+ | |||
+ | "And why do you call it ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is right view? Right view, I tell you, is of two sorts: There is right view with fermentations, | ||
+ | |||
+ | "And what is the right view that has fermentations, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== B. Results ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect. This is called new kamma." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | //The Buddha:// "There are cases where some feelings arise based on bile [i.e., diseases and pains that come from a malfunction of the gall bladder]. You yourself should know how some feelings arise based on bile. Even the world is agreed on how some feelings arise based on bile. So any brahmans & contemplatives who are of the doctrine & view that whatever an individual feels — pleasure, pain, neither-pleasure-nor-pain — is entirely caused by what was done before — slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those brahmans & contemplatives are wrong. | ||
+ | |||
+ | "There are cases where some feelings arise based on phlegm... based on internal winds... based on a combination of bodily humors... from the change of the seasons... from uneven (' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Now there is the case where a certain person is seen garlanded & adorned, freshly bathed & groomed, with hair & beard trimmed, enjoying the sensualities of women as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned... as if he were a king?' They answer: 'My good man, this man attacked the king's enemy and took his life. The king, gratified with him, rewarded him. That is why he is garlanded & adorned... as if he were a king.' | ||
+ | |||
+ | "Then there is the case where a certain person is seen bound with a stout rope with his arms pinned tightly against his back, his head shaved bald, marched to a harsh-sounding drum from street to street, crossroads to crossroads, evicted through the south gate, and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope... and beheaded to the south of the city?' They answer: 'My good man, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him seized, inflicted such a punishment upon him.' | ||
+ | |||
+ | "Now, what do you think, headman: have you ever seen or heard of such a case?" | ||
+ | |||
+ | "I have seen this, lord, have heard of it, and will hear of it (again in the future)." | ||
+ | |||
+ | "So, headman, when those brahmans & contemplatives who hold a doctrine and view like this say: 'All those who kill living beings experience pain & distress in the here & now,' do they speak truthfully or falsely?" | ||
+ | |||
+ | "And those who babble empty falsehood: are they moral or immoral?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "And those who are immoral and of evil character: are they practicing wrongly or rightly?" | ||
+ | |||
+ | "And those who are practicing wrongly: do they hold wrong view or right view?" — "Wrong view, lord." | ||
+ | |||
+ | "And is it proper to place confidence in those who hold wrong view?" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "Then, headman, there is the case where a certain person is seen garlanded & adorned... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned... as if he were a king?' They answer: 'My good man, this man attacked the king's enemy and stole a treasure. The king, gratified with him, rewarded him...' | ||
+ | |||
+ | "Then there is the case where a certain person is seen bound with a stout rope... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope... and beheaded to the south of the city?' They answer: 'My good man, this man, an enemy of the king, has committed a theft, stealing something from a village or a forest...' | ||
+ | |||
+ | "Then there is the case where a certain person is seen garlanded & adorned... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned... as if he were a king?' They answer: 'My good man, this man seduced the wives of the king's enemy...' | ||
+ | |||
+ | "Then there is the case where a certain person is seen bound with a stout rope... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope... and beheaded to the south of the city?' They answer: 'My good man, this man seduced women & girls of good families...' | ||
+ | |||
+ | "Then there is the case where a certain person is seen garlanded & adorned... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned... as if he were a king?' They answer: 'My good man, this man made the king laugh with a lie...' | ||
+ | |||
+ | "Then there is the case where a certain person is seen bound with a stout rope... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope... and beheaded to the south of the city?' They answer: 'My good man, this man has brought the aims of a householder or a householder' | ||
+ | |||
+ | "Now what do you think, headman: have you ever seen or heard of such a case?" | ||
+ | |||
+ | "I have seen this, lord, have heard of it, and will hear of it (again in the future)." | ||
+ | |||
+ | "So, headman, when those brahmans & contemplatives who hold a doctrine & view like this, say: 'All those who tell lies experience pain & distress in the here & now,' do they speak truthfully or falsely?... Is it proper to place confidence in those who hold wrong view?" — "No, lord." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "But there is also the case where a certain person takes life... holds wrong views [yet], on the break-up of the body, after death, he reappears in the good destinations, | ||
+ | |||
+ | "And there is the case where a certain person abstains from taking life, abstains from taking what is not given... is not covetous, not malevolent, & holds right views. On the break-up of the body, after death, he reappears in the good destinations, | ||
+ | |||
+ | "But there is also the case where a certain person abstains from taking life, abstains from taking what is not given... is not covetous, not malevolent, & holds right views [yet], on the break-up of the body, after death, he reappears in the plane of deprivation, | ||
+ | |||
+ | "In the case of the person who takes life...[yet] on the break-up of the body, after death, reappears in the good destinations, | ||
+ | |||
+ | "In the case of the person who abstains from taking life... but on the break-up of the body, after death, reappears in the plane of deprivation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment. | ||
+ | |||
+ | "Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: | ||
+ | |||
+ | "Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord..." | ||
+ | |||
+ | "Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?" | ||
+ | |||
+ | "No, lord..." | ||
+ | |||
+ | "In the same way, there is the case where a trifling evil deed done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "If it's true that ' | ||
+ | |||
+ | "... the time he spends taking life is less, lord, and the time he spends not taking life is certainly more. If it's true that ' | ||
+ | |||
+ | "What do you think, headman: If a man is one who steals... indulges in illicit sex... tells lies, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends telling lies or the time he spends not telling lies?" | ||
+ | |||
+ | "... the time he spends telling lies is less, lord, and the time he spends not telling lies is certainly more. If it's true that ' | ||
+ | |||
+ | " | ||
+ | |||
+ | "[The thought occurs to him,] 'Our teacher holds this doctrine, holds this view: 'All those who steal... All those who indulge in illicit sex... All those who tell lies are destined for the plane of deprivation, | ||
+ | |||
+ | "There is the case, headman, where a Tathagata appears in the world, worthy & rightly self-awakened, | ||
+ | |||
+ | "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, " | ||
+ | |||
+ | "[He reflects:] 'The Blessed One in a variety of ways criticizes & censures stealing... indulging in illicit sex... the telling of lies, and says, " | ||
+ | |||
+ | " | ||
+ | |||
+ | "That noble disciple, headman — thus devoid of covetousness, | ||
+ | |||
+ | "That noble disciple... 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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== C. Diversity & Cessation ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is kamma that is dark with dark result? There is the case where a certain person fabricates an injurious bodily fabrication... an injurious verbal fabrication... an injurious mental fabrication... He rearises in an injurious world where he is touched by injurious contacts... He experiences feelings that are exclusively painful, like those of the beings in hell. This is called kamma that is dark with dark result. | ||
+ | |||
+ | "And what is kamma that is bright with bright result? There is the case where a certain person fabricates an uninjurious bodily fabrication... an uninjurious verbal fabrication... an uninjurious mental fabrication... He rearises in an uninjurious world where he is touched by uninjurious contacts... He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is bright with bright result. | ||
+ | |||
+ | "And what is kamma that is dark & bright with dark & bright result? There is the case where a certain person fabricates a bodily fabrication that is injurious & uninjurious... a verbal fabrication that is injurious & uninjurious... a mental fabrication that is injurious & uninjurious... He rearises in an injurious & uninjurious world where he is touched by injurious & uninjurious contacts... He experiences injurious & uninjurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is dark & bright with dark & bright result. | ||
+ | |||
+ | "And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? The intention right there to abandon this kamma that is dark with dark result... this kamma that is bright with bright result... this kamma that is dark & bright with dark & bright result. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | [A related discourse repeats most of the above, defining dark kamma with dark result with the following example: | ||
+ | |||
+ | < | ||
+ | < | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "These are three causes for the origination of actions. | ||
+ | |||
+ | "Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions. | ||
+ | |||
+ | "Any action performed with non-greed — born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, | ||
+ | |||
+ | [Similarly with actions performed with non-aversion & non-delusion.] | ||
+ | |||
+ | "Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, | ||
+ | |||
+ | "In the same way, any action performed with non-greed ... performed with non-aversion ... performed with non-delusion — born of non-delusion, | ||
+ | |||
+ | " | ||
+ | |||
+ | <div freeverse> | ||
+ | A person unknowing: | ||
+ | the actions performed by him, | ||
+ | born of greed, born of aversion, | ||
+ | & born of delusion, | ||
+ | whether many or few, | ||
+ | are experienced right here: | ||
+ | no other ground is found.< | ||
+ | |||
+ | So a monk, knowing, | ||
+ | sheds | ||
+ | greed, aversion, & delusion; | ||
+ | giving rise to clear knowledge, he | ||
+ | sheds | ||
+ | all bad destinations.< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to the Commentary, "right here" means within the stream of one's own " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The Commentary notes that this verse refers to the attainment of arahantship, | ||
+ | ::The word " | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== 1. Dark Kamma, Bright Kamma ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what does it mean to be consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living — whether by farming or trading or cattle tending or archery or as a king's man or by any other craft — is clever & untiring at it, endowed with discrimination in its techniques, enough to arrange & carry it out. This is called being consummate in initiative. | ||
+ | |||
+ | "And what does it mean to be consummate in vigilance? There is the case when a lay person has righteous wealth — righteously gained, coming from his initiative, his striving, his making an effort, gathered by the strength of his arm, earned by his sweat — he manages to protect it through vigilance [with the thought], 'How shall neither kings nor thieves make off with this property of mine, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?' This is called being consummate in vigilance. | ||
+ | |||
+ | "And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' | ||
+ | |||
+ | "And what does it mean to maintain one's livelihood in tune? There is the case where a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, | ||
+ | |||
+ | "These are the four drains on one's store of wealth: debauchery in sex; debauchery in drink; debauchery in gambling; and evil friendship, evil companionship, | ||
+ | |||
+ | "These are the four inlets to one's store of wealth: no debauchery in sex; no debauchery in drink; no debauchery in gambling; and admirable friendship, admirable companionship, | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | "Many devas & human beings | ||
+ | give thought to protection, | ||
+ | desiring well-being. | ||
+ | Tell, then, the highest protection." | ||
+ | |||
+ | ]!<span spkr> | ||
+ | consorting with the wise, | ||
+ | paying homage to those worthy of homage: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Living in a civilized land, | ||
+ | having made merit in the past, | ||
+ | directing oneself rightly: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Broad knowledge, skill, | ||
+ | well-mastered discipline, | ||
+ | well-spoken words : | ||
+ | This is the highest protection. | ||
+ | |||
+ | Support for one's parents, | ||
+ | assistance to one's wife & children, | ||
+ | consistency in one's work: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Giving, living in rectitude, | ||
+ | assistance to one's relatives, | ||
+ | deeds that are blameless: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Avoiding, abstaining from evil; | ||
+ | refraining from intoxicants, | ||
+ | being heedful of the qualities of the mind: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Respect, humility, | ||
+ | contentment, | ||
+ | hearing the Dhamma on timely occasions: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Patience, compliance, | ||
+ | seeing contemplatives, | ||
+ | discussing the Dhamma on timely occasions: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Austerity, celibacy, | ||
+ | seeing the Noble Truths, | ||
+ | realizing Unbinding: | ||
+ | This is the highest protection. | ||
+ | |||
+ | A mind that, when touched | ||
+ | by the ways of the world, | ||
+ | is unshaken, sorrowless, dustless, secure: | ||
+ | This is the highest protection. | ||
+ | |||
+ | Everywhere undefeated | ||
+ | when acting in this way, | ||
+ | people go everywhere in well-being: | ||
+ | This is their highest protection." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Very well, then, headman, I will question you on this matter. Answer as you see fit... | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, abusive speech, & idle chatter; is covetous, malevolent, & holds to wrong views. Even though a great crowd of people, gathering & congregating, | ||
+ | |||
+ | "Now, suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would come up. Then a great crowd of people, gathering & congregating, | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; he refrains from lying, from speaking divisive speech, from abusive speech, & from idle chatter; he is not covetous, not malevolent, & holds to right view. Even though a great crowd of people, gathering & congregating, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what does it mean to be consummate in conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata' | ||
+ | |||
+ | "And what does it mean to be consummate in virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue. | ||
+ | |||
+ | "And what does it mean to be consummate in generosity? There is the case of a noble disciple, his awareness cleansed of the stain of miserliness, | ||
+ | |||
+ | "And what does it mean to be consummate in discernment? | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is the treasure of conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata' | ||
+ | |||
+ | "And what is the treasure of virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness... | ||
+ | |||
+ | "And what is the treasure of conscience? There is the case where a noble disciple feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct... | ||
+ | |||
+ | "And what is the treasure of concern? There is the case where a noble disciple feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct... | ||
+ | |||
+ | "And what is the treasure of listening? There is the case where a noble disciple has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete pure: those he/she has listened to often, retained, discussed, accumulated, | ||
+ | |||
+ | "And what is the treasure of generosity? There is the case of a noble disciple, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, | ||
+ | |||
+ | "And what is the treasure of discernment? | ||
+ | |||
+ | " | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | "The treasure of conviction, | ||
+ | the treasure of virtue, | ||
+ | the treasure of conscience & concern, | ||
+ | the treasure of listening, generosity, | ||
+ | & discernment as the seventh treasure: | ||
+ | Whoever, man or woman, has these treasures | ||
+ | is said not to be poor, has not lived in vain. | ||
+ | So conviction & virtue, faith & Dhamma-vision | ||
+ | should be cultivated by the wise, | ||
+ | remembering the Buddhas' | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Train in acts of merit | ||
+ | that bring long-lasting bliss — | ||
+ | develop giving, | ||
+ | a life in tune, | ||
+ | a mind of good-will. | ||
+ | Developing these | ||
+ | three things | ||
+ | that bring about bliss, | ||
+ | the wise reappear | ||
+ | in a world of bliss | ||
+ | unalloyed. | ||
+ | ]!< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div notes> | ||
+ | |||
+ | ***Note:** The seven treasures are a divine wheel, an ideal jewel, an ideal elephant, an ideal horse, an ideal wife, an ideal treasurer, an ideal counselor. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | "If you hold yourself dear | ||
+ | then don't fetter yourself | ||
+ | with evil, | ||
+ | for happiness isn't easily gained | ||
+ | by one who commits | ||
+ | a wrong-doing. | ||
+ | |||
+ | When seized by the End-maker | ||
+ | as you abandon the human state, | ||
+ | what's truly your own? | ||
+ | What do you take along when you go? | ||
+ | What follows behind you | ||
+ | like a shadow | ||
+ | that never leaves? | ||
+ | |||
+ | Both the merit & evil | ||
+ | that you as a mortal | ||
+ | perform here: | ||
+ | that' | ||
+ | what you take along when you go; | ||
+ | that' | ||
+ | like a shadow | ||
+ | that never leaves. | ||
+ | |||
+ | So do what is admirable, | ||
+ | as an accumulation | ||
+ | for the future life. | ||
+ | Deeds of merit are the support for beings | ||
+ | when they arise | ||
+ | in the other world." | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | When a house is on fire, | ||
+ | the vessel salvaged | ||
+ | is the one that will be of use, | ||
+ | not the one left there to burn. | ||
+ | |||
+ | So when the world is on fire | ||
+ | with aging & death, | ||
+ | you should salvage [your wealth] by giving: | ||
+ | what' | ||
+ | |||
+ | What's given bears fruit as pleasure. | ||
+ | What isn't given does not: | ||
+ | thieves take it away, or kings; | ||
+ | it gets burnt by fire or lost. | ||
+ | |||
+ | Then in the end | ||
+ | you leave the body | ||
+ | along with your possessions. | ||
+ | Knowing this, the intelligent man | ||
+ | enjoys possessions & gives. | ||
+ | Having enjoyed & given | ||
+ | in line with his means, | ||
+ | uncensured he goes | ||
+ | to the heavenly state. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a noble disciple has gone to the Buddha for refuge. This is the first reward of merit... | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Now, there are these five gifts, five great gifts — original, long-standing, | ||
+ | |||
+ | "There is the case where a noble disciple, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a certain woman or man is one who takes life — brutal, bloody-handed, | ||
+ | |||
+ | "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 kamma, then on the break-up of the body, after death, this person re-appears in the good destinations, | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man does not have a tendency to injure living beings... This is the way leading to being healthy... | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man does not have an angry & irritable nature. Even when heavily criticized, he/she does not get offended, provoked, hostile, or resentful, and displays no annoyance, aversion, or bitterness... This is the way leading to being beautiful... | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man does not have an envious nature — neither envying, resenting, nor begrudging the fortune, honor, respect, reverence, salutations, | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lamps to brahmans & contemplatives... This is the way leading to being wealthy... | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man is not obstinate or arrogant, who pays homage to those who deserve homage, rises up for those in whose presence one should rise up, offers a seat to those who deserve a seat, makes way for those for whom one should make way, honors, respects, reveres, & venerates those who should be honored... venerated. This is the way leading to being reborn in a high birth... | ||
+ | |||
+ | " | ||
+ | |||
+ | "But there is the case where a certain woman or man, having approached a brahman or contemplative, | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "... The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one's wealth. | ||
+ | |||
+ | "... The slightest of all the results coming from illicit sexual behavior is that, when one becomes a human being, it leads to rivalry & revenge. | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "... The slightest of all the results coming from abusive speech is that, when one becomes a human being, it leads to unappealing sounds. | ||
+ | |||
+ | " | ||
+ | |||
+ | "The drinking of fermented & distilled liquors — when indulged in, developed, & pursued — is something that leads to hell, to rebirth as a common animal, to the realm of the hungry shades. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | " | ||
+ | greedy, dazed by sensual pleasures, | ||
+ | they don't awaken to the fact | ||
+ | that they' | ||
+ | like deer into a trap laid out. | ||
+ | Afterwards it's bitter for them: | ||
+ | evil for them | ||
+ | the result." | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | " | ||
+ | greedy, dazed by sensual pleasures, | ||
+ | they don't awaken to the fact | ||
+ | that they' | ||
+ | like fish into a trap set out. | ||
+ | Afterwards it's bitter for them: | ||
+ | evil for them | ||
+ | the result." | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Greed itself is unskillful. Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a greedy person — his mind overcome with greed, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, [with the thought,] 'I have power. I want power,' | ||
+ | |||
+ | | ||
+ | |||
+ | "And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why...? Because of having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, [with the thought,] 'I have power. I want power.' | ||
+ | |||
+ | "A person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-& | ||
+ | |||
+ | "Just as a sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is one quality, great king, that keeps both kinds of benefits secure — those pertaining to the present life & those to the future life." | ||
+ | |||
+ | "But what, lord, is that one quality... ?" | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | "For one who desires | ||
+ | long life, health, | ||
+ | beauty, heaven, & noble birth, | ||
+ | — lavish delights, one after another — | ||
+ | the wise praise heedfulness | ||
+ | in performing deeds of merit. | ||
+ | |||
+ | When heedful, wise, | ||
+ | you achieve both kinds of benefit: | ||
+ | benefits | ||
+ | & benefits in lives to come. | ||
+ | |||
+ | By breaking through to your benefit, | ||
+ | you're called // | ||
+ | // | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== 2. Kamma Neither Dark nor Bright ==== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | next-to-nothing its span. | ||
+ | For one swept on by aging | ||
+ | no shelters exist. | ||
+ | Perceiving this danger in death, | ||
+ | one should do deeds of merit | ||
+ | that bring about bliss." | ||
+ | </ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | next-to-nothing its span. | ||
+ | For one swept on by aging | ||
+ | no shelters exist. | ||
+ | Perceiving this danger in death, | ||
+ | one should drop the world' | ||
+ | and look for peace." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path... This is called the path of practice leading to the cessation of kamma." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is right view? Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress... | ||
+ | |||
+ | "And what is right resolve? Being resolved on renunciation, | ||
+ | |||
+ | "And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter... | ||
+ | |||
+ | "And what is right action? Abstaining from taking life, abstaining from stealing, abstaining from illicit sex... | ||
+ | |||
+ | "And what is right livelihood? There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood... | ||
+ | |||
+ | "And what is right effort? (1) There is the case where a monk generates desire, endeavors, activates persistence, | ||
+ | |||
+ | "And what is right mindfulness? | ||
+ | |||
+ | "And what is right concentration? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "This is how he attends inappropriately: | ||
+ | |||
+ | "As he attends inappropriately in this way, one of six kinds of view arises in him: The view //I have a self// arises in him as true & established, | ||
+ | |||
+ | "The well-instructed noble disciple — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention... | ||
+ | |||
+ | "He attends appropriately, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One, having encompassed with his awareness the awareness of that monk, addressed the monks: " | ||
+ | |||
+ | "... Is feeling constant or inconstant?" | ||
+ | |||
+ | "... Is perception constant or inconstant?" | ||
+ | |||
+ | "... Are fabrications constant or inconstant?" | ||
+ | |||
+ | "What do you think, monks — Is consciousness constant or inconstant?" | ||
+ | |||
+ | "Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.' | ||
+ | |||
+ | "Any feeling... Any perception... Any fabrications... | ||
+ | |||
+ | "Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.' | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | //The Buddha:// "[To say,] 'The one who acts is the same one who experiences,' | ||
+ | |||
+ | //The brahman:// "Then, Master Gotama, is the one who acts someone other than the one who experiences?" | ||
+ | |||
+ | //The Buddha:// "[To say,] 'The one who acts is someone other than the one who experiences,' | ||
+ | |||
+ | "From ignorance as a requisite condition come fabrications. | ||
+ | |||
+ | "From fabrications as a requisite condition comes consciousness. | ||
+ | |||
+ | "From consciousness as a requisite condition comes name-& | ||
+ | |||
+ | "From name-& | ||
+ | |||
+ | "From the six sense media as a requisite condition comes contact. | ||
+ | |||
+ | "From contact as a requisite condition comes feeling. | ||
+ | |||
+ | "From feeling as a requisite condition comes craving. | ||
+ | |||
+ | "From craving as a requisite condition comes clinging/ | ||
+ | |||
+ | "From clinging/ | ||
+ | |||
+ | "From becoming as a requisite condition comes birth. | ||
+ | |||
+ | "From birth as a requisite condition, then aging & death, sorrow, lamentation, | ||
+ | |||
+ | "Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | When this was said, a certain monk said to the Blessed One: "Which aging & death, lord? And to whom does this aging & death belong?" | ||
+ | |||
+ | "Not a valid question," | ||
+ | |||
+ | "Which birth, lord? And to whom does this birth belong?" | ||
+ | |||
+ | "Not a valid question," | ||
+ | |||
+ | (Similarly with all the requisite conditions down to fabrications.) | ||
+ | |||
+ | " | ||
+ | |||
+ | (Similarly with all the requisite conditions down to fabrications.) | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Or he doesn' | ||
+ | |||
+ | "Now that assumption is a fabrication. What is the cause... of that fabrication? | ||
+ | |||
+ | (Similarly with feeling, perception, fabrications, | ||
+ | |||
+ | "Or... he may have a view such as this: "This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change." | ||
+ | |||
+ | "What is the cause... of that fabrication? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "Well, well. So you don't know entirely what views Gotama the contemplative has. Then tell us what views the monks have." | ||
+ | |||
+ | "I don't even know entirely what views the monks have." | ||
+ | |||
+ | "So you don't know entirely what views Gotama the contemplative has or even that the monks have. Then tell us what views you have." | ||
+ | |||
+ | "It wouldn' | ||
+ | |||
+ | When this had been said, one of the wanderers said to Anathapindika the householder, | ||
+ | |||
+ | Another wanderer said to Anathapindika, | ||
+ | |||
+ | Another wanderer said, //"The cosmos is finite... The cosmos is infinite... The soul & the body are the same... The soul is one thing and the body another... After death a Tathagata exists... After death a Tathagata does not exist... After death a Tathagata both does & does not exist... After death a Tathagata neither does nor does not exist.// Only this is true; anything otherwise is worthless. This is the sort of view I have." | ||
+ | |||
+ | When this had been said, Anathapindika the householder said to the wanderers, "As for the venerable one who says, //'The cosmos is eternal.// Only this is true; anything otherwise is worthless. This is the sort of view I have,' his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently co-arisen. Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress." | ||
+ | |||
+ | When this had been said, the wanderers said to Anathapindika the householder, | ||
+ | |||
+ | " | ||
+ | |||
+ | "So, householder, | ||
+ | |||
+ | " | ||
+ | |||
+ | When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
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+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |