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+ | |||
+ | ====== Merit: A Study Guide ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Of all the concepts central to Buddhism, merit // | ||
+ | |||
+ | The following readings show how this is done. They begin with a section on basic wisdom, which shows how the questions that lead ultimately to the wisdom of letting go first focus on things to hold onto: the skillful traits that, on the beginning level, provide a secure place to stand while letting go of character traits that are obviously harmful. Buddhist wisdom famously focuses in the characteristics of inconstancy, | ||
+ | |||
+ | The section on merit then sets out in general terms the types of meritorious activities that conduce to that happiness, focusing primarily on three: giving, virtue, and meditation. The next three sections focus on the ways in which each of these activities can be pursued so as to produce the most happiness. For instance, the section on giving discusses how the happiness of generosity can be maximized by wisely choosing the proper motivation for giving a gift, a proper gift, and a proper recipient for one's gift. The section on virtue shows how to learn from one's past mistakes without succumbing to debilitating feelings of guilt. The section on meditation discusses not only how the development of good will — the meditative practice most often cited in conjunction with merit — can lead to happiness both now and in the future, but also how it can help minimize the bad results of one's past unwise actions. | ||
+ | |||
+ | All three of these forms of merit conduce to the highest form of merit: the realization of stream-entry, | ||
+ | |||
+ | For all the rewards of meritorious action, however, the concluding section serves as a reminder that the pursuit of happiness ultimately leads beyond the pursuit of merit. In fact, this study guide is planned as part of a two-part study guide covering the Buddhist approach to the pursuit of happiness, with the second part discussing the teachings on the three characteristics as the next stage in this approach as they lead to the deathless happiness attained with arahantship. Still, it would be a mistake to view the two stages as radically separate. In the course of developing a wise sense of self in the pursuit of merit, one is already learning how to let go of unwise ways of " | ||
+ | </ | ||
+ | |||
+ | ====== Basic Wisdom ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "For reflection, sir." | ||
+ | |||
+ | "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 those brahmans & contemplatives in the course of the future who will purify their bodily acts, verbal acts, & mental acts, will do it through repeated reflection on their bodily acts, verbal acts, & mental acts in just this way. | ||
+ | |||
+ | "All those 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. | ||
+ | |||
+ | "Thus, Rahula, you should train yourself: 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Your own self is | ||
+ | your own mainstay, | ||
+ | for who else could your mainstay be? | ||
+ | With you yourself well-trained | ||
+ | you obtain the mainstay | ||
+ | hard to obtain. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Evil is done by oneself, | ||
+ | by oneself is one defiled. | ||
+ | Evil is left undone by oneself, | ||
+ | by oneself is one cleansed. | ||
+ | Purity & impurity are one's own doing. | ||
+ | No one purifies another. | ||
+ | No other purifies one. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | You yourself should reprove yourself, | ||
+ | | ||
+ | As a self-guarded monk | ||
+ | with guarded self, | ||
+ | mindful, you dwell at ease. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>"' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Gentle sages, | ||
+ | constantly restrained in body, | ||
+ | go to the unwavering state | ||
+ | where, having gone, | ||
+ | there' | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | They awaken, always wide awake: | ||
+ | Gotama' | ||
+ | whose mindfulness, | ||
+ | is constantly immersed | ||
+ | in the Buddha... the Dhamma... the Sangha. | ||
+ | They awaken, always wide awake: | ||
+ | Gotama' | ||
+ | whose mindfulness, | ||
+ | is constantly immersed | ||
+ | in the body. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | If, by forsaking | ||
+ | a limited ease, | ||
+ | he would see | ||
+ | an abundance of ease, | ||
+ | the enlightened man | ||
+ | would forsake | ||
+ | the limited ease | ||
+ | for the sake | ||
+ | of the abundant. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And what is action 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 action that is dark with dark result. | ||
+ | |||
+ | "And what is action that is white with white 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 white with white result. | ||
+ | |||
+ | "And what is action that is dark & white with dark & white 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 & white with dark & white result. | ||
+ | |||
+ | "And what is action that is neither dark nor white with neither dark nor white result, leading to the ending of action? The intention right there to abandon this action that is dark with dark result... this action that is white with white result... this action that is dark & white with dark & white result. This is called action that is neither dark nor white with neither dark nor white result, leading to the ending of action." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | <span hide> | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Puñña — Merit ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | A blessing: friends when the need arises. | ||
+ | A blessing: contentment with whatever there is. | ||
+ | Merit at the ending of life is a blessing. | ||
+ | A blessing: the abandoning of all suffering | ||
+ | & stress. | ||
+ | |||
+ | A blessing in the world: reverence to your mother. | ||
+ | A blessing: reverence to your father as well. | ||
+ | A blessing in the world: reverence to a contemplative. | ||
+ | A blessing: reverence for a brahmin, too. | ||
+ | |||
+ | A blessing into old age is virtue. | ||
+ | A blessing: conviction established. | ||
+ | A blessing: discernment attained. | ||
+ | The non-doing of evil things is | ||
+ | a blessing. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | <div freeverse> | ||
+ | Train in acts of merit | ||
+ | that bring long-lasting bliss — | ||
+ | develop generosity, | ||
+ | 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 | ||
+ | | ||
+ | ]! < | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== Note ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: 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> | ||
+ | |||
+ | <div freeverse> | ||
+ | Here he rejoices | ||
+ | he rejoices hereafter. | ||
+ | In both worlds | ||
+ | the merit-maker rejoices. | ||
+ | He rejoices, is jubilant, | ||
+ | seeing the purity | ||
+ | of his deeds. | ||
+ | |||
+ | Here he delights | ||
+ | he delights hereafter. | ||
+ | In both worlds | ||
+ | the merit-maker delights. | ||
+ | He delights at the thought, | ||
+ | ' | ||
+ | Having gone to a good destination, | ||
+ | he delights | ||
+ | all the more. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Be quick in doing | ||
+ | what's admirable. | ||
+ | Restrain your mind | ||
+ | from what's evil. | ||
+ | When you're slow | ||
+ | in making merit, | ||
+ | evil delights the mind. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Even the evil | ||
+ | meet with good fortune | ||
+ | as long as their evil | ||
+ | has yet to mature. | ||
+ | But when it's matured | ||
+ | that's when they meet | ||
+ | with evil. | ||
+ | |||
+ | Even the good | ||
+ | meet with bad fortune | ||
+ | as long as their good | ||
+ | has yet to mature. | ||
+ | But when it's matured | ||
+ | that's when they meet | ||
+ | with good fortune. | ||
+ | |||
+ | Don't be heedless of evil | ||
+ | ('It won't come to // | ||
+ | A water jar fills, | ||
+ | even with water | ||
+ | falling in drops. | ||
+ | With evil — even if | ||
+ | bit | ||
+ | by | ||
+ | bit, | ||
+ | habitually — | ||
+ | the fool fills himself full. | ||
+ | |||
+ | Don't be heedless of merit | ||
+ | ('It won't come to // | ||
+ | A water jar fills, | ||
+ | even with water | ||
+ | falling in drops. | ||
+ | With merit — even if | ||
+ | bit | ||
+ | by | ||
+ | bit, | ||
+ | habitually — | ||
+ | the enlightened one fills himself full. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | <div freeverse> | ||
+ | Train in acts of merit | ||
+ | that bring long-lasting bliss — | ||
+ | develop generosity, | ||
+ | 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 | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | <div freeverse> | ||
+ | With mind rightly directed, | ||
+ | speaking right speech, | ||
+ | doing right deeds with the body: | ||
+ | a person here | ||
+ | of much learning, | ||
+ | a doer of merit | ||
+ | here in this life so short, | ||
+ | at the break-up of the body, | ||
+ | discerning, | ||
+ | reappears in heaven. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <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's what's truly your own, | ||
+ | what you take along when you go; | ||
+ | that's what follows behind you | ||
+ | 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> | ||
+ | |||
+ | "There is one quality, great king, that keeps both kinds of benefits secure — benefits in this life & benefits in lives to come." | ||
+ | |||
+ | "But what, venerable sir, 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 doing acts of merit. | ||
+ | |||
+ | When heedful, wise, | ||
+ | you achieve both kinds of benefit: | ||
+ | benefits in this life, | ||
+ | & benefits in lives to come. | ||
+ | |||
+ | By breaking through to your benefit, | ||
+ | you're called enlightened, | ||
+ | wise. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Dana — Giving ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Conquer stinginess with a gift. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Giving is good, dear sir! | ||
+ | Even when there' | ||
+ | giving is good. | ||
+ | Giving with conviction is good! | ||
+ | The giving of what's righteously gained | ||
+ | is good! | ||
+ | And further: | ||
+ | Giving with discretion is good! | ||
+ | It's praised by the One Well-gone: | ||
+ | giving with discretion, | ||
+ | to those worthy of offerings | ||
+ | here in the world of the living. | ||
+ | What's given to them bears great fruit | ||
+ | like seeds sown in a good field. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, headman, the Tathagata in many ways praises kindness, protection, & sympathy for families." | ||
+ | |||
+ | "Then how, venerable sir, is the Blessed One, together with a large community of monks, wandering on tour around Nalanda in the midst of famine, a time of scarcity, when the crops are white with blight and turned to straw? The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families." | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | What the miser fears, | ||
+ | that keeps him from giving, | ||
+ | is the very danger that comes | ||
+ | when he doesn' | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | No misers go | ||
+ | to the world of the devas. | ||
+ | Those who don't praise giving | ||
+ | are fools. | ||
+ | The enlightened | ||
+ | express their approval for giving | ||
+ | and so find ease | ||
+ | in the world beyond. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | <div freeverse> | ||
+ | The enlightened person giving life, strength, | ||
+ | beauty, quick-wittedness — | ||
+ | the wise person, a giver of happiness — | ||
+ | attains happiness himself. | ||
+ | Having given life, strength, beauty, | ||
+ | happiness, & quick-wittedness, | ||
+ | he has long life & status | ||
+ | wherever he arises. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <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 | ||
+ | together with your possessions. | ||
+ | Knowing this, the intelligent man | ||
+ | enjoys possessions & gives. | ||
+ | Having enjoyed & given | ||
+ | in line with your means, | ||
+ | uncensured you go | ||
+ | to the heavenly state. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, there would," | ||
+ | |||
+ | "And if they were to fall from there and reappear in this world: Having become human beings, would there be any distinction, | ||
+ | |||
+ | "Yes, there would," | ||
+ | |||
+ | "And if they were to go forth from home into the homeless life of a monk: Having gone forth, would there be any distinction, | ||
+ | |||
+ | "Yes, there would," | ||
+ | |||
+ | "And if both were to attain arahantship, | ||
+ | |||
+ | "In that case, I tell you that there would be no difference between the two as to their release." | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | A person stashes a fund away, | ||
+ | deep underground, | ||
+ | "When a need or duty arises, | ||
+ | this will provide for my needs, | ||
+ | for my release if I'm denounced by the king, | ||
+ | molested by thieves, | ||
+ | in case of debt, famine, or accidents." | ||
+ | With aims like this | ||
+ | in the world | ||
+ | a reserve fund is stashed away. | ||
+ | |||
+ | But no matter how well it's stored, | ||
+ | deep underground, | ||
+ | it won't all always serve one's need. | ||
+ | The fund gets shifted from its place, | ||
+ | or one's memory gets confused; | ||
+ | or — unseen — | ||
+ | water serpents make off with it, | ||
+ | spirits steal it, | ||
+ | or hateful heirs run off with it. | ||
+ | When one's merit' | ||
+ | it's totally destroyed. | ||
+ | |||
+ | But when a man or woman | ||
+ | has laid aside a well-stored fund | ||
+ | of generosity, virtue, | ||
+ | restraint, & self-control, | ||
+ | with regard to a shrine, | ||
+ | the Sangha, | ||
+ | a fine individual, | ||
+ | guests, | ||
+ | mother, father, | ||
+ | or elder sibling: | ||
+ | That's a well-stored fund. | ||
+ | It can't be wrested away. | ||
+ | It follows you along. | ||
+ | When, having left this world, | ||
+ | for wherever you must go, | ||
+ | you take it with you. | ||
+ | This fund is not held in common with others, | ||
+ | & cannot be stolen by thieves. | ||
+ | |||
+ | So, enlightened, | ||
+ | the fund that will follow you along. | ||
+ | This is the fund | ||
+ | that gives all they want | ||
+ | to beings human, divine. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "In possible places, brahman, it accrues to them, but not in impossible places." | ||
+ | |||
+ | "And which, Master Gotama, are the possible places? Which are the impossible places?" | ||
+ | |||
+ | "There is the case, brahman, where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in hell. He lives there, he remains there, by means of whatever is the food of hell-beings. This is an impossible place for that gift to accrue to one staying there. | ||
+ | |||
+ | "Then there is the case where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in the animal womb. He lives there, he remains there, by means of whatever is the food of common animals. This, too, is an impossible place for that gift to accrue to one staying there. | ||
+ | |||
+ | "Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. With the break-up of the body, after death, he reappears in the company of human beings. He lives there, he remains there, by means of whatever is the food of human beings. This, too, is an impossible place for that gift to accrue to one staying there. | ||
+ | |||
+ | "Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. With the break-up of the body, after death, he reappears in the company of the devas. He lives there, he remains there, by means of whatever is the food of devas. This, too, is an impossible place for that gift to accrue to one staying there. | ||
+ | |||
+ | "Then there is the case where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in the realms of the hungry shades. He lives there, he remains there, by means of whatever is the food of hungry shades. He lives there, he remains that, by means of whatever his friends or relatives give in dedication to him. This is the possible place for that gift to accrue to one staying there. | ||
+ | |||
+ | "But, Master Gotama, if that dead relative does not reappear in that possible place, who partakes of that gift?" | ||
+ | |||
+ | "Other dead relatives, brahman, who have reappeared in that possible place." | ||
+ | |||
+ | "But, Master Gotama, if that dead relative does not reappear in that possible place, and other dead relatives have not reappeared in that possible place, then who partakes of that gift?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Does Master Gotama describe any preparation for the impossible places?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then there is the case where a certain person takes life... has wrong views. But he gives food... lamps to brahmans & contemplatives. With the break-up of the body, after death, he reappears in the company of horses... in the company of cattle... in the company of poultry. There he receives food, drink, flowers, & various ornaments.< | ||
+ | |||
+ | "Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives. With the break-up of the body, after death, he reappears in the company of human beings. There he experiences the five strings of human sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given, refrained from sensual misconduct, refrained from false speech, refrained from divisive speech, refrained from abusive speech, refrained from idle chatter, was not covetous, bore no ill will, and had right views that he reappears in the company of human beings. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives that he experiences the five strings of human sensuality. | ||
+ | |||
+ | "Then there is the case where a certain person refrains from taking life... and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives. With the break-up of the body, after death, he reappears in the company of devas. There he experiences the five strings of divine sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given... and had right views that he reappears in the company of devas. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives that he experiences the five strings of divine sensuality. But at any rate, brahman, the donor does not go without reward." | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: The Vinaya counts as one's relatives all those related back through seven generations past one's grandparents — in other words, all those descended from one's great-great-great-great-great-great-great-grandparents. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Apparently, " | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, Sariputta, there would..." | ||
+ | |||
+ | "Why, lord...?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then there is the case of a person who gives a gift not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], ' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "Or, instead of thinking, ' | ||
+ | |||
+ | "Or, instead... he gives a gift with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off' | ||
+ | |||
+ | "Or, instead... he gives a gift with the thought, 'Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way will this be my distribution of gifts' | ||
+ | |||
+ | "Or, instead... he gives a gift with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise' | ||
+ | |||
+ | "Or, instead of thinking, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | — nor with the thought, ' | ||
+ | |||
+ | — nor with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,' | ||
+ | |||
+ | — nor with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,' | ||
+ | |||
+ | — nor with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' | ||
+ | |||
+ | — but with the thought, 'This is an ornament for the mind, a support for the mind' — on the break-up of the body, after death, he reappears in the company of Brahma' | ||
+ | |||
+ | "This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "These five are a person of integrity' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | <div freeverse> | ||
+ | In the proper season they give — | ||
+ | those with discernment, | ||
+ | responsive, | ||
+ | Having been given in proper season, | ||
+ | with hearts inspired by the Noble Ones | ||
+ | — straightened, | ||
+ | their offering bears an abundance. | ||
+ | Those who rejoice in that gift | ||
+ | or give assistance, | ||
+ | they, too, have a share of the merit, | ||
+ | and the offering isn't depleted by that. | ||
+ | So, with an unhesitant mind, | ||
+ | one should give where the gift bears great fruit. | ||
+ | Merit is what establishes | ||
+ | living beings in the next life. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, sir." | ||
+ | |||
+ | "But why do you dedicate it in this way...? Don't we who wish to gain merit hope for the fruit of our donation?" | ||
+ | |||
+ | "But, sir, the food in the donation is like this: unhusked rice porridge together with pickle brine. You wouldn' | ||
+ | |||
+ | "Then in that case, my dear boy, establish [a donation with] the sort of food that I eat and the sort of cloth that I wear." | ||
+ | |||
+ | Responding, "Yes, sir," Uttara the brahman youth established [a donation with] the sort of food that Prince Payasi ate and the sort of cloth that Prince Payasi wore. Then Prince Payasi — having given the donation inattentively, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "Just as it is not easy to take the measure of the water in the great ocean as 'just this many pails of water or hundreds of pails of water or thousands of pails of water or hundreds of thousands of pails of water.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Just now, lord, a money-lending householder died in Savatthi. I have come from conveying his heirless fortune to the royal palace: ten million in silver, to say nothing of the gold. But even though he was a money-lending householder, | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "I tell you, Vaccha, even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person." | ||
+ | < | ||
+ | <span hide> | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "But a gift given where, lord, bears great fruit?" | ||
+ | |||
+ | "This [question] is one thing, great king — 'Where should a gift be given?' | ||
+ | |||
+ | "What do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along — untrained, unpracticed, | ||
+ | |||
+ | "No, lord, I wouldn' | ||
+ | |||
+ | "Then a brahman youth... a merchant youth... a laborer youth would come along — untrained, unpracticed, | ||
+ | |||
+ | "No, lord, I wouldn' | ||
+ | |||
+ | "Now, what do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along — trained, practiced, disciplined, | ||
+ | |||
+ | "Yes, lord, I would take him on. I would have use for a man like that." | ||
+ | |||
+ | "Then a brahman youth... a merchant youth... a laborer youth would come along — trained, practiced, disciplined, | ||
+ | |||
+ | "Yes, lord, I would take him on. I would have use for a man like that." | ||
+ | |||
+ | "In the same way, great king. When someone has gone forth from the home life into homelessness — no matter from what clan — and he has abandoned five factors and is endowed with five, what is given to him bears great fruit. | ||
+ | |||
+ | "And which five factors has he abandoned? He has abandoned sensual desire... ill will... sloth & drowsiness... restlessness & anxiety... uncertainty. These are the five factors he has abandoned. And with which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training... the aggregate of concentration of one beyond training... the aggregate of discernment of one beyond training... the aggregate of release of one beyond training... the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed. | ||
+ | |||
+ | "What is given to one who has abandoned five factors and is endowed with five factors in this way bears great fruit." | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | As a king intent on battle | ||
+ | would hire a youth | ||
+ | in whom there are | ||
+ | archery skills, | ||
+ | persistence, | ||
+ | & strength, | ||
+ | and not, on the basis of birth, | ||
+ | a coward; | ||
+ | so, too, you should honor | ||
+ | a person of noble conduct, wise, | ||
+ | in whom are established | ||
+ | | ||
+ | & patience, | ||
+ | even though | ||
+ | his birth may be lowly. | ||
+ | |||
+ | Let donors build | ||
+ | pleasant hermitages | ||
+ | and there invite the learned to stay. | ||
+ | Let them make reservoirs | ||
+ | in dry forests | ||
+ | and walking paths | ||
+ | where it's rough | ||
+ | Let them, with a clear, calm awareness, | ||
+ | give food, drink, snacks, | ||
+ | clothing, & lodgings | ||
+ | to those who've become | ||
+ | straightforward. | ||
+ | |||
+ | Just as a hundred-peaked, | ||
+ | lightning-garlanded, | ||
+ | thundering cloud, | ||
+ | raining on the fertile earth, | ||
+ | fills the plateaus & gullies, | ||
+ | even so | ||
+ | a person of conviction & learning, | ||
+ | wise, | ||
+ | having stored up provisions, | ||
+ | satisfies wayfarers | ||
+ | with food & drink. | ||
+ | Delighting in distributing alms, | ||
+ | 'Give to them! | ||
+ | Give!' | ||
+ | he says. | ||
+ | That | ||
+ | is his thunder, | ||
+ | like a raining cloud' | ||
+ | That shower of merit, | ||
+ | abundant, | ||
+ | rains back on the one | ||
+ | who gives. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | "Among whatever beings there may be — footless, two-footed, four-footed, | ||
+ | |||
+ | "Among whatever qualities there may be, fabricated or unfabricated, | ||
+ | |||
+ | "Among whatever fabricated qualities there may be, the Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | |||
+ | "Among whatever communities or groups there may be, the Sangha of the Tathagata' | ||
+ | |||
+ | " | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | With | ||
+ | confidence, | ||
+ | realizing the supreme Dhamma to be supreme, | ||
+ | confidence in the supreme Buddha, | ||
+ | unsurpassed | ||
+ | in deserving offerings; | ||
+ | confidence in the supreme Dhamma, | ||
+ | the stilling of dispassion, | ||
+ | bliss; | ||
+ | confidence in the supreme Sangha, | ||
+ | unsurpassed | ||
+ | as a field of merit; | ||
+ | having given gifts to the supreme, | ||
+ | one develops supreme merit, | ||
+ | supreme long life & beauty, | ||
+ | status, honor, | ||
+ | bliss, & strength. | ||
+ | Having given to the supreme, | ||
+ | the wise person, centered | ||
+ | in supreme Dhamma, | ||
+ | whether becoming a divine or human being, | ||
+ | rejoices, | ||
+ | having attained the supreme. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | <div freeverse> | ||
+ | The gift he describes | ||
+ | as foremost & unsurpassed, | ||
+ | the sharing the Blessed One has extolled: | ||
+ | who — confident in the supreme field of merit, | ||
+ | wise, discerning — | ||
+ | wouldn' | ||
+ | Both for those who proclaim it | ||
+ | and those who listen, | ||
+ | confident in the message of the One Well-gone: | ||
+ | it purifies their foremost benefit — | ||
+ | those heeding the message | ||
+ | of the One Well-gone. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "The Dhamma should be taught with the thought, 'I will speak step-by-step' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | //[A deva:]// | ||
+ | |||
+ | <div freeverse> | ||
+ | A giver of what is a giver of strength? | ||
+ | A giver of what, a giver of beauty? | ||
+ | A giver of what, a giver of ease? | ||
+ | A giver of what, a giver of vision? | ||
+ | And who is a giver of everything? | ||
+ | Being asked, please explain this to me. | ||
+ | ]!</ | ||
+ | |||
+ | <div freeverse> | ||
+ | A giver of food is a giver of strength. | ||
+ | A giver of clothes, a giver of beauty. | ||
+ | A giver of a vehicle, a giver of ease. | ||
+ | A giver of a lamp, a giver of vision. | ||
+ | And the one who gives a residence | ||
+ | is the one's who's a giver of everything. | ||
+ | But the one who teaches the Dhamma | ||
+ | is a giver of | ||
+ | the Deathless. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Sila — Virtue ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Irrigators guide the water. | ||
+ | Fletchers shape the arrow shaft. | ||
+ | Carpenters shape the wood. | ||
+ | Those of good practices control | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Through initiative, heedfulness, | ||
+ | restraint, & self-control, | ||
+ | the wise would make | ||
+ | an island | ||
+ | no flood | ||
+ | can submerge. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "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 ill will... right views are skillful. These things are termed skillful." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | Searching all directions | ||
+ | with your awareness, | ||
+ | you find no one dearer | ||
+ | than yourself. | ||
+ | In the same way, others | ||
+ | are fiercely dear to themselves. | ||
+ | So you shouldn' | ||
+ | if you love yourself. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "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... | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And how is cleansing with regard to speech fourfold? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a court proceeding], | ||
+ | |||
+ | "And how is cleansing with regard to the mind threefold? There is the case where a certain person is not covetous. He does not covet the property of another, thinking, 'O, if only what belongs to another were mine!' He is not malevolent at heart or destructive in his resolves. He thinks, 'May these beings — free from animosity, free from oppression, and free from trouble — look after themselves with ease.' He has right views and an unperverted outlook. He believes, 'There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are brahmans and contemplatives who, living rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | 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 | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | Impassioned with sensual possessions, | ||
+ | greedy, dazed by sensual pleasures, | ||
+ | they don't awaken to the fact | ||
+ | that they' | ||
+ | like fish into a trap set out. | ||
+ | | ||
+ | evil for them | ||
+ | the result. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | <div freeverse> | ||
+ | The person who lies, | ||
+ | who transgress in this one thing, | ||
+ | transcending concern for the world beyond: | ||
+ | there' | ||
+ | he might not do. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There are these five ways of being consummate. Which five? Being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views. It's not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings — with the break-up of the body, after death — reappear in the good destinations, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | <div freeverse> | ||
+ | Intelligent, | ||
+ | you should guard your virtue, | ||
+ | aspiring to three forms of bliss: | ||
+ | praise; | ||
+ | the obtaining of wealth; | ||
+ | and, after death, rejoicing | ||
+ | in heaven. | ||
+ | Even if you do no evil | ||
+ | but seek out one who does, | ||
+ | you're suspected of evil. | ||
+ | Your bad reputation | ||
+ | grows. | ||
+ | The sort of person you make a friend, | ||
+ | the sort you seek out, | ||
+ | that's the sort you yourself become — | ||
+ | for your living together is of | ||
+ | that sort. | ||
+ | The one associated with, | ||
+ | the one who associates, | ||
+ | the one who's touched, | ||
+ | the one who touches another | ||
+ | — like an arrow smeared with poison — | ||
+ | contaminates the quiver. | ||
+ | So, fearing contamination, | ||
+ | should not be comrades | ||
+ | with evil people. | ||
+ | A man who wraps rotting fish | ||
+ | in a blade of kusa grass | ||
+ | makes the grass smelly: | ||
+ | so it is | ||
+ | if you seek out fools. | ||
+ | But a man who wraps powdered incense | ||
+ | in the leaf of a tree | ||
+ | makes the leaf fragrant: | ||
+ | so it is | ||
+ | if you seek out | ||
+ | the enlightened. | ||
+ | So, | ||
+ | knowing your own outcome | ||
+ | as like the leaf-wrapper' | ||
+ | you shouldn' | ||
+ | those who aren't good. | ||
+ | The wise would associate | ||
+ | with those who are. | ||
+ | Those who aren't good | ||
+ | lead you to hell. | ||
+ | The good help you reach | ||
+ | a good destination. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | 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' | ||
+ | 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' | ||
+ | no contention. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Whoever, with a rod, | ||
+ | harasses an innocent man, unarmed, | ||
+ | quickly falls into any of ten things: | ||
+ | |||
+ | harsh pains, devastation, | ||
+ | mental derangement, | ||
+ | relatives lost, property dissolved, houses burned down. | ||
+ | |||
+ | At the break-up of the body | ||
+ | this one with no discernment, | ||
+ | reappears in | ||
+ | hell. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <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>" | ||
+ | |||
+ | "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>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Harsh speech — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from harsh 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, leads to rebirth as a common animal, leads 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> | ||
+ | |||
+ | " | ||
+ | |||
+ | "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, " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "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, | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "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, | ||
+ | |||
+ | "Now what do you think: There is the case where a man is one who refrains from taking life, from stealing, & from indulging in illicit sex; he refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; he is not greedy, bears no thoughts of ill-will, & holds to right view. Then a great crowd of people, gathering & congregating, | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; is not greedy, bears no thoughts of ill-will, & holds to right view. Even though a great crowd of people, gathering & congregating, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Bhavana — Meditation ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | "Just as the radiance of all the stars does not equal one-sixteenth of the radiance of the moon, as the moon — surpassing them — shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of awareness-release through good will. Good will — surpassing them — shines, blazes, & dazzles. | ||
+ | |||
+ | "Just as in the last month of the rains, in autumn, when the sky is clear & cloudless, the sun, on ascending the sky, overpowers the space immersed in darkness, shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of awareness-release through good will. Good will — surpassing them — shines, blazes, & dazzles. | ||
+ | |||
+ | "Just as in the pre-dawn darkness the morning star shines, blazes, & dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of awareness-release through good will. Good will — surpassing them — shines, blazes, & dazzles." | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | When one develops — mindful — | ||
+ | good will without limit, | ||
+ | fetters are worn through, | ||
+ | on seeing the ending | ||
+ | of acquisitions. | ||
+ | |||
+ | If with uncorrupted mind | ||
+ | you feel good will | ||
+ | for even | ||
+ | one | ||
+ | being, | ||
+ | you become skilled from that. | ||
+ | But a Noble One produces | ||
+ | a mind of sympathy | ||
+ | for | ||
+ | all | ||
+ | | ||
+ | an abundance of merit. | ||
+ | |||
+ | Kingly seers, who conquered the earth | ||
+ | swarming with beings, | ||
+ | went about making sacrifices: | ||
+ | the horse sacrifice, human sacrifice, | ||
+ | water rites, soma rites, | ||
+ | & the " | ||
+ | but these don't equal | ||
+ | one sixteenth | ||
+ | of a well-developed mind of good will — | ||
+ | as all the constellations don't, | ||
+ | one sixteenth | ||
+ | of the radiance of the moon. | ||
+ | |||
+ | One who neither kills | ||
+ | nor gets others to kill, | ||
+ | neither conquers, | ||
+ | nor gets others to conquer, | ||
+ | with good will for all beings, | ||
+ | has no hostility with anyone | ||
+ | at all. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "And what are the roots of skillful things? Lack of greed is a root of skillful things, lack of aversion is a root of skillful things, lack of delusion is a root of skillful things. These are termed the roots of skillful things." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some brahmans & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other brahmans & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable brahmans & contemplatives are speaking the truth, and which ones are lying?" | ||
+ | |||
+ | "Of course you are uncertain, Kalamas. Of course you are in doubt. 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 logical 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 welfare or for harm?" | ||
+ | |||
+ | "For harm, lord." | ||
+ | |||
+ | "And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | // | ||
+ | |||
+ | "So, as I said, Kalamas: ' | ||
+ | |||
+ | "Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, | ||
+ | |||
+ | "What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?" | ||
+ | |||
+ | "For welfare, lord." | ||
+ | |||
+ | "And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | // | ||
+ | |||
+ | "So, as I said, Kalamas: ' | ||
+ | |||
+ | "Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with good will: abundant, expansive, immeasurable, | ||
+ | |||
+ | "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with compassion: abundant, expansive, immeasurable, | ||
+ | |||
+ | "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with appreciation: | ||
+ | |||
+ | "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with equanimity: abundant, expansive, immeasurable, | ||
+ | |||
+ | "Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-& | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | < | ||
+ | |||
+ | "Then it's certain, monks, that that monk didn't suffuse the four royal snake lineages with a mind of good will. For if he had suffused the four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. Which four? The Virupakkha royal snake lineage, the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal snake lineage. It's certain that that monk didn't suffuse these four royal snake lineages with a mind of good will. For if he had suffused these four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. I allow you, monks, to suffuse these four royal snake lineages with a mind of good will for the sake of self-protection, | ||
+ | |||
+ | <div freeverse> | ||
+ | I have good will for the Virupakkhas, | ||
+ | good will for the Erapathas, | ||
+ | good will for the Chabyaputtas, | ||
+ | good will for the Dark Gotamakas. | ||
+ | |||
+ | I have good will for footless beings, | ||
+ | good will for two-footed beings, | ||
+ | good will for four-footed beings, | ||
+ | good will for many-footed beings. | ||
+ | |||
+ | May footless beings do me no harm. | ||
+ | May two-footed beings do me no harm. | ||
+ | May four-footed beings do me no harm. | ||
+ | May many-footed beings do me no harm. | ||
+ | |||
+ | May all creatures, | ||
+ | all breathing things, | ||
+ | all beings | ||
+ | — each & every one — | ||
+ | meet with good fortune. | ||
+ | May none of them come to any evil. | ||
+ | |||
+ | Limitless is the Buddha, | ||
+ | limitless the Dhamma, | ||
+ | limitless the Sangha. | ||
+ | There is a limit to creeping things: | ||
+ | snakes, scorpions, centipedes, | ||
+ | spiders, lizards, & rats. | ||
+ | I have made this safeguard, | ||
+ | I have made this protection. | ||
+ | May the beings depart. | ||
+ | I pay homage | ||
+ | to the Blessed One, | ||
+ | homage | ||
+ | to the seven | ||
+ | rightly self-awakened ones. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | "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, | ||
+ | |||
+ | " | ||
+ | |||
+ | "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... 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' | ||
+ | |||
+ | " | ||
+ | |||
+ | "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... 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' | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord. Why is that? Because the catskin bag is beaten, well-beaten, | ||
+ | |||
+ | "In the same way, monks, there are these five aspects of speech by which others may address you... 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' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare & happiness." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | This is to be done by one skilled in aims | ||
+ | who wants to break through to the state of peace: | ||
+ | Be capable, upright, & straightforward, | ||
+ | easy to instruct, gentle, & not conceited, | ||
+ | content & easy to support, | ||
+ | with few duties, living lightly, | ||
+ | with peaceful faculties, masterful, | ||
+ | modest, & no greed for supporters. | ||
+ | |||
+ | Do not do the slightest thing | ||
+ | that the wise would later censure. | ||
+ | |||
+ | 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 irritation | ||
+ | wish for another to suffer. | ||
+ | |||
+ | As a mother would risk her life | ||
+ | to protect her child, her only child, | ||
+ | even so should one cultivate a limitless heart | ||
+ | with regard to all beings. | ||
+ | With good will for the entire cosmos, | ||
+ | cultivate a limitless heart: | ||
+ | Above, below, & all around, | ||
+ | unobstructed, | ||
+ | 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. | ||
+ | |||
+ | Not taken with views, | ||
+ | but virtuous & consummate in vision, | ||
+ | having subdued desire for sensual pleasures, | ||
+ | one never again | ||
+ | will lie in the womb. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "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. | ||
+ | |||
+ | "These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "That disciple of the noble ones, headman — thus devoid of covetousness, | ||
+ | |||
+ | "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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "That disciple of the noble ones — thus devoid of covetousness, | ||
+ | |||
+ | "What do you think, monks: If that youth, from childhood, were to develop awareness-release through good will, would he do any evil action?" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "Not doing any evil action, would he touch suffering?" | ||
+ | |||
+ | "No, lord, for when one does no evil action, from where would he touch suffering?" | ||
+ | |||
+ | "This awareness-release through good will should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, ' | ||
+ | |||
+ | "That disciple of the noble ones — thus devoid of covetousness, | ||
+ | |||
+ | "That disciple of the noble ones — thus devoid of covetousness, | ||
+ | |||
+ | "That disciple of the noble ones — thus devoid of covetousness, | ||
+ | |||
+ | "What do you think, monks: If that youth, from childhood, were to develop awareness-release through equanimity, would he do any evil action?" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "Not doing any evil action, would he touch suffering?" | ||
+ | |||
+ | "No, lord, for when one does no evil action, from where would he touch suffering?" | ||
+ | |||
+ | "This awareness-release through equanimity should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, ' | ||
+ | < | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: F. L. Woodward — the PTS translator of the Anguttara Tens and Elevens — notes that this sutta seems patched together from various sources. As proof, he cites the abrupt breaks between this paragraph and the next, and between the next and the one following it. | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | |||
+ | <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. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink." | ||
+ | |||
+ | "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. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink." | ||
+ | |||
+ | "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... | ||
+ | |||
+ | "There is the case where a certain person is thrown into jail for half a dollar (kahapana), is thrown into jail for a dollar, is thrown into jail for one hundred dollars. And there is the case where another person is not thrown into jail for half a dollar, is not thrown into jail for a dollar, is not thrown into jail for one hundred dollars. Now what sort of person is thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a dollar... for a dollar... for one hundred dollars. And what sort of person is not thrown into jail for half a dollar... for a dollar... for one hundred dollars? There is the case where a person is wealthy, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a dollar... for a dollar... for one hundred dollars. | ||
+ | |||
+ | "In the same way, there is the case where a trifling evil deed done by one individual 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... | ||
+ | |||
+ | " | ||
+ | |||
+ | "In the same way, there is the case where a trifling evil deed done by one individual 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. | ||
+ | |||
+ | "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: | ||
+ | |||
+ | " | ||
+ | < | ||
+ | <span hide> | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There is the case where a monk develops // | ||
+ | |||
+ | "And how is awareness-release through compassion developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | "There is the case where a monk develops mindfulness as a factor for Awakening accompanied by compassion... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving, | ||
+ | |||
+ | "And how is awareness-release through appreciation developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | "There is the case where a monk develops mindfulness as a factor for Awakening accompanied by appreciation... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the sphere of infinitude of space, thinking ' | ||
+ | |||
+ | "And how is awareness-release through equanimity developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | "There is the case where a monk develops mindfulness as a factor for Awakening accompanied by equanimity... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the sphere of infinitude of consciousness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: The Abhassara, Subhakinha, and Vehapphala devas are all Brahmas on the level of form. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: This sutta, read in conjunction with AN 4.123, has given rise to the belief that the development of good will as an immeasurable state can lead only to the first jhana, and that the next two immeasurable states — compassion and appreciation — can lead, respectively, | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "But it is in just this way that some worthless men make a request but then, having been told the Dhamma, think they should tag along right behind me." | ||
+ | |||
+ | "May the Blessed One teach me the Dhamma in brief! May the One Well-gone teach me the Dhamma in brief! It may well be that I will understand the Blessed One's words. It may well be that I will become an heir to the Blessed One's words." | ||
+ | |||
+ | "Then, monk, you should train yourself thus: 'My mind will be established inwardly, well-composed. No evil, unskillful qualities, once they have arisen, will remain consuming the mind.' That's how you should train yourself. | ||
+ | |||
+ | "Then you should train yourself thus: ' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: ' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'I will remain focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should train yourself: 'I will remain focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, then wherever you go, you will go in comfort. Wherever you stand, you will stand in comfort. Wherever you sit, you will sit in comfort. Wherever you lie down, you will lie down in comfort." | ||
+ | |||
+ | Then that monk, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "This too, householder, | ||
+ | |||
+ | // | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Merit of Stream-entry ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>" | ||
+ | |||
+ | "There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "These are four bonanzas of merit, bonanzas of skillfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>// | ||
+ | |||
+ | //SN 55.33 defines it as follows:// " | ||
+ | |||
+ | "Just as it is not easy to take the measure of the water in the great ocean as 'just this many pails of water or hundreds of pails of water or thousands of pails of water or hundreds of thousands of pails of water.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "I tell you this, Nandaka, not having heard it from any other brahman or contemplative. Instead, I tell you this having known, seen, and realized it for myself." | ||
+ | |||
+ | When this was said, a certain man said to Nandaka, the chief minister of the Licchavis, "It is now time for your bath, sir." | ||
+ | |||
+ | [Nandaka responded,] " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It's not a hundredth, a thousandth, a one hundred-thousandth — this little bit of dust the Blessed One has picked up with the tip of his fingernail — when compared with the great earth." | ||
+ | |||
+ | "In the same way, monks, for a disciple of the noble ones who is consummate in view, an individual who has broken through [to stream-entry], | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Sole dominion over the earth, | ||
+ | going to heaven, | ||
+ | lordship over all worlds: | ||
+ | the fruit of Stream-entry | ||
+ | excels them. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Beyond Merit ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Life is swept along, | ||
+ | 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 freeverse> | ||
+ | Life is swept along, | ||
+ | next-to-nothing its span. | ||
+ | For one swept to old age | ||
+ | no shelters exist. | ||
+ | Perceiving this danger in death, | ||
+ | one should drop the world' | ||
+ | and look for peace. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | For a person of unsoddened mind, | ||
+ | | ||
+ | abandoning merit & evil, | ||
+ | wakeful, | ||
+ | there is no danger | ||
+ | no fear. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | He has gone | ||
+ | beyond attachment here | ||
+ | for both merit & evil — | ||
+ | sorrowless, dustless, & pure: | ||
+ | he's what I call | ||
+ | a brahman. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |