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+ | ====== Non-violence: | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | When embraced, | ||
+ | the rod of violence | ||
+ | breeds danger & fear: | ||
+ | Look at people quarreling. | ||
+ | I will tell of how | ||
+ | I experienced | ||
+ | | ||
+ | Seeing people floundering | ||
+ | like fish in small puddles, | ||
+ | competing with one another | ||
+ | as I saw this, | ||
+ | fear came into me. | ||
+ | The world was entirely | ||
+ | without substance. | ||
+ | All the directions | ||
+ | were knocked out of line. | ||
+ | Wanting a haven for myself, | ||
+ | I saw nothing that wasn't laid claim to. | ||
+ | Seeing nothing in the end | ||
+ | but competition, | ||
+ | I felt discontent. | ||
+ | And then I saw | ||
+ | an arrow here, | ||
+ | so very hard to see, | ||
+ | embedded in the heart. | ||
+ | Overcome by this arrow | ||
+ | you run in all directions. | ||
+ | But simply on pulling it out | ||
+ | you don't run, | ||
+ | you don't sink... | ||
+ | |||
+ | Whatever things are tied down in the world, | ||
+ | you shouldn' | ||
+ | Having totally penetrated | ||
+ | sensual pleasures, | ||
+ | sensual passions, | ||
+ | you should train for your own | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | In this short autobiographical passage, the Buddha describes his sense of dismay at the violence in the world, together with his important discovery: that the only escape from violence is to remove the causes of violence from one's own heart. To remove these causes, one must first refrain from violence on the external level so as to create the proper karmic context — more peaceful and honest — for extracting the causes of violence on the internal level. The following passages from the Pali canon illustrate these two levels of the practice, starting first with a few considerations on the principle of kamma (karma). For a more complete background on kamma, [[kamma|see the study guide on that topic]]. The concluding passages in this collection focus on the concept of " | ||
+ | |||
+ | === § 1 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <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. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 2 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | On one occasion the Blessed One was staying near Nalanda in the Pavarika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "The brahmans of the Western lands, lord — those who carry water pots, wear garlands of water plants, purify with water, & worship fire — can take [the spirit of] a dead person, lift it out, instruct it, & send it to heaven. But the Blessed One, worthy & rightly self-awakened, | ||
+ | |||
+ | "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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 3 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Beings are the owners of their actions // | ||
+ | |||
+ | 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 actions, then on the break-up of the body, after death, this person re-appears in the good destinations, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man does not have a tendency to injure living beings with the hand, with a clod, with a stick, or with a knife. Or, if he/she does not reappear in the good destinations, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 4 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | A man may plunder | ||
+ | as long as it serves his ends, | ||
+ | but when others are plundered, | ||
+ | he who has plundered | ||
+ | gets plundered in turn. | ||
+ | A fool thinks, | ||
+ | ' | ||
+ | as long as his evil | ||
+ | has yet to ripen. | ||
+ | But when it ripens, | ||
+ | the fool falls into pain. | ||
+ | |||
+ | | ||
+ | your killer. | ||
+ | Conquering, you gain one | ||
+ | who will conquer you; | ||
+ | insulting, | ||
+ | harassing, | ||
+ | |||
+ | And so, through the cycle of action, | ||
+ | he who has plundered | ||
+ | gets plundered in turn. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 5 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | And how is one made impure in three ways by bodily action? //There is the case where a certain person takes life, is brutal, bloody-handed, | ||
+ | |||
+ | And how is one made impure in four ways by verbal action? There is the case where a certain person engages in false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], | ||
+ | |||
+ | And how is one made pure in three ways by bodily action? //There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.// Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, | ||
+ | |||
+ | 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' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 6 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Then Yodhajiva (Professional Warrior) the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Lord, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that 'When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.' | ||
+ | |||
+ | " | ||
+ | |||
+ | A second time... A third time Yodhajiva the headman said: "Lord, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that 'When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.' | ||
+ | |||
+ | " | ||
+ | |||
+ | When this was said, Yodhajiva the headman sobbed & burst into tears. [The Blessed One said:] "That is what I couldn' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 7 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Who have themselves protected, and who leave themselves unprotected?' | ||
+ | |||
+ | " | ||
+ | |||
+ | 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 | ||
+ | Restrained everywhere, | ||
+ | conscientious, | ||
+ | one is said to be | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 8 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | And what is right resolve? Being resolved on renunciation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 9 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | The first precept: | ||
+ | |||
+ | I undertake the training rule to refrain from taking life. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | From the instructions to every new monk: | ||
+ | |||
+ | === § 10 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "A monk who has been accepted should not deprive a living being of life, even if it is only a black or white ant. Any monk who purposely deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, | ||
+ | |||
+ | "Just as a solid block of stone broken in two cannot be joined together again, in the same way a monk who has purposely deprived a human being of life is not a contemplative, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 11 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 12 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika' | ||
+ | |||
+ | "Yes, lord," the monks responded. | ||
+ | |||
+ | The Blessed One said, "Once in the past the devas & asuras< | ||
+ | |||
+ | "' | ||
+ | |||
+ | "So the devas & asuras appointed a panel of judges, [thinking,] 'These will decide for us what is well spoken & poorly spoken.' | ||
+ | |||
+ | "Then Vepacitti the asura-king said to Sakka the deva-king, 'Say a verse, deva-king!' | ||
+ | |||
+ | "When this was said, Sakka the deva-king said to Vepacitti the asura-king, 'But you are the senior deity here, Vepacitti. You say a verse.' | ||
+ | |||
+ | "When this was said, Vepacitti recited this verse: | ||
+ | |||
+ | <div freeverse> | ||
+ | 'Fools would flare up even more | ||
+ | if there were no constraints. | ||
+ | Thus an enlightened one | ||
+ | should restrain the fool | ||
+ | with a heavy stick.' | ||
+ | ]! | ||
+ | </ | ||
+ | |||
+ | "When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, 'Say a verse, deva-king!' | ||
+ | |||
+ | "When this was said, Sakka recited this verse: | ||
+ | |||
+ | <div freeverse> | ||
+ | ' | ||
+ | is the only constraint for a fool: | ||
+ | When, knowing the other' | ||
+ | you mindfully grow calm.' | ||
+ | ]! | ||
+ | </ | ||
+ | |||
+ | "When Sakka had said this verse, the devas applauded but the asuras were silent. So Sakka said to Vepacitti, 'Say a verse, Vepacitti!' | ||
+ | |||
+ | "When this was said, Vepacitti recited this verse: | ||
+ | |||
+ | <div freeverse> | ||
+ | ' | ||
+ | in this very forbearance: | ||
+ | When the fool thinks, | ||
+ | " | ||
+ | out of fear of me," | ||
+ | the idiot pursues you even more — | ||
+ | as a cow, someone who runs away.' | ||
+ | </ | ||
+ | |||
+ | "When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, 'Say a verse, deva-king!' | ||
+ | |||
+ | "When this was said, Sakka recited this verse: | ||
+ | |||
+ | <div freeverse> | ||
+ | 'It doesn' | ||
+ | whether he thinks, | ||
+ | " | ||
+ | out of fear of me." | ||
+ | One's own true good | ||
+ | is the foremost good. | ||
+ | Nothing better | ||
+ | than patience | ||
+ | is found. | ||
+ | |||
+ | Whoever, when strong, | ||
+ | is forbearing | ||
+ | to one who is weak: | ||
+ | that's the foremost patience. | ||
+ | The weak must constantly endure. | ||
+ | |||
+ | They call that strength | ||
+ | no strength at all: | ||
+ | |||
+ | | ||
+ | is the strength of a fool. | ||
+ | There' | ||
+ | for one who is strong, | ||
+ | guarding | ||
+ | |||
+ | You make things worse | ||
+ | when you flare up | ||
+ | at someone who's angry. | ||
+ | Whoever doesn' | ||
+ | at someone who's angry | ||
+ | wins a battle | ||
+ | hard to win. | ||
+ | |||
+ | You live for the good of both | ||
+ | — your own, the other' | ||
+ | when, knowing the other' | ||
+ | you mindfully grow calm. | ||
+ | When you work the cure of both | ||
+ | — your own, the other' | ||
+ | those who think you a fool | ||
+ | know nothing of Dhamma.' | ||
+ | ]! | ||
+ | </ | ||
+ | |||
+ | "When Sakka had said this verse, the devas applauded but the asuras were silent. Then the deva & asura panel of judges said, 'The verses said by Vepacitti the asura-king lie in the sphere of swords & weapons — thence arguments, quarrels, & strife. Whereas the verses said by Sakka the deva-king lies outside the sphere of swords & weapons — thence no arguments, no quarrels, no strife. The victory through what is well spoken goes to Sakka the deva-king.' | ||
+ | |||
+ | "And that, monks, is how the victory through what was well spoken went to Sakka the deva-king." | ||
+ | < | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The devas & asuras were two groups of deities who fought for control of heaven (like the gods & titans in Greek mythology). The devas eventually won. The asuras, known for their fierce anger, later became classed as angry demons and, in some Buddhist cosmologies, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Vasava — " | ||
+ | |||
+ | </dl> | ||
+ | |||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | === § 13 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Winning gives birth to hostility. | ||
+ | Losing, one lies down in pain. | ||
+ | The calmed lie down with ease, | ||
+ | having set | ||
+ | winning & losing | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 14 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Hostilities aren't stilled | ||
+ | through hostility, | ||
+ | regardless. | ||
+ | Hostilities are stilled | ||
+ | through non-hostility: | ||
+ | this, an unending truth. | ||
+ | |||
+ | Unlike those who don't realize | ||
+ | that we're here on the verge | ||
+ | of perishing, | ||
+ | those who do: | ||
+ | their quarrels are stilled. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 15 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | " | ||
+ | do you sleep in ease? | ||
+ | Having killed what | ||
+ | do you not grieve? | ||
+ | Of the slaying | ||
+ | of what one thing | ||
+ | does Gotama (the Buddha) approve?" | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | you sleep in ease. | ||
+ | Having killed anger | ||
+ | you do not grieve. | ||
+ | The noble ones praise | ||
+ | the slaying of anger | ||
+ | — with its honeyed crest | ||
+ | & poison root — | ||
+ | for having killed it | ||
+ | you do not grieve." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 16 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | These seven things — pleasing to an enemy, bringing about an enemy' | ||
+ | |||
+ | There is the case where an enemy wishes of an enemy, 'O, may this person be ugly!' Why is that? An enemy is not pleased with an enemy' | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | These are the seven things — pleasing to an enemy, bringing about an enemy' | ||
+ | |||
+ | <div freeverse> | ||
+ | An angry person is ugly & sleeps poorly. | ||
+ | Gaining a profit, he turns it into a loss, | ||
+ | having done damage with word & deed. | ||
+ | A person overwhelmed with anger | ||
+ | destroys his wealth. | ||
+ | Maddened with anger, | ||
+ | he destroys his status. | ||
+ | Relatives, friends, & colleagues avoid him. | ||
+ | Anger brings loss. | ||
+ | Anger inflames the mind. | ||
+ | He doesn' | ||
+ | that his danger is born from within. | ||
+ | An angry person doesn' | ||
+ | An angry person doesn' | ||
+ | A man conquered by anger is in a mass of darkness. | ||
+ | He takes pleasure in bad deeds as if they were good, | ||
+ | but later, when his anger is gone, | ||
+ | he suffers as if burned with fire. | ||
+ | He is spoiled, blotted out, | ||
+ | like fire enveloped in smoke. | ||
+ | |||
+ | When anger spreads, | ||
+ | when a man becomes angry, | ||
+ | he has no shame, no fear of evil, | ||
+ | is not respectful in speech. | ||
+ | For a person overcome with anger, | ||
+ | nothing gives light. | ||
+ | |||
+ | I'll list the deeds that bring remorse, | ||
+ | that are far from the teachings. | ||
+ | Listen! | ||
+ | An angry person kills his father, | ||
+ | kills his mother, | ||
+ | kills Brahmans | ||
+ | & people run-of-the-mill. | ||
+ | It's because of a mother' | ||
+ | that one sees the world, | ||
+ | yet an angry run-of-the-mill person | ||
+ | can kill this giver of life. | ||
+ | Like oneself, all beings hold themselves most dear, | ||
+ | yet an angry person, deranged, | ||
+ | can kill himself in many ways: | ||
+ | with a sword, taking poison, | ||
+ | hanging himself by a rope in a mountain glen. | ||
+ | |||
+ | Doing these deeds | ||
+ | that kill beings and do violence to himself, | ||
+ | the angry person doesn' | ||
+ | |||
+ | This snare of Mara, in the form of anger, | ||
+ | dwelling in the cave of the heart: | ||
+ | cut it out with self-control, | ||
+ | discernment, | ||
+ | The wise man would cut out | ||
+ | each & every form of unskillfulness. | ||
+ | Train yourselves: | ||
+ | 'May we not be blotted out.' | ||
+ | |||
+ | Free from anger & untroubled, | ||
+ | free from greed, without longing, | ||
+ | tamed, your anger abandoned, | ||
+ | free from fermentation, | ||
+ | you will be unbound. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 17 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' | ||
+ | |||
+ | When this was said, the Blessed One said to him: "What do you think, brahman: Do friends & colleagues, relatives & kinsmen come to you as guests?" | ||
+ | |||
+ | "Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests." | ||
+ | |||
+ | "And what do you think: Do you serve them with staple & non-staple foods & delicacies?" | ||
+ | |||
+ | "Yes, sometimes I serve them with staple & non-staple foods & delicacies." | ||
+ | |||
+ | "And if they don't accept them, to whom do those foods belong?" | ||
+ | |||
+ | "If they don't accept them, Master Gotama, those foods are all mine." | ||
+ | |||
+ | "In the same way, brahman, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don't accept from you. It's all yours, brahman. It's all yours. | ||
+ | |||
+ | " | ||
+ | |||
+ | "The king together with his court know this of Master Gotama — ' | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | for one free from anger, | ||
+ | tamed, | ||
+ | living in tune — | ||
+ | one released through right knowing, | ||
+ | calmed | ||
+ | & Such. | ||
+ | |||
+ | You make things worse | ||
+ | when you flare up | ||
+ | at someone who's angry. | ||
+ | Whoever doesn' | ||
+ | at someone who's angry | ||
+ | wins a battle | ||
+ | hard to win. | ||
+ | |||
+ | You live for the good of both | ||
+ | — your own, the other' | ||
+ | when, knowing the other' | ||
+ | you mindfully grow calm. | ||
+ | When you work the cure of both | ||
+ | — your own, the other' | ||
+ | those who think you a fool | ||
+ | know nothing of Dhamma.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 18 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued. | ||
+ | |||
+ | And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued. | ||
+ | |||
+ | And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow's footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, 'Here is this little puddle in a cow's footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?' So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior... the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. | ||
+ | |||
+ | And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, 'O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won't fall into ruin right here.' In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, 'O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won't fall into the plane of deprivation, | ||
+ | |||
+ | And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water — sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds — and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior... the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 19 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | 'He insulted me, | ||
+ | hit me, | ||
+ | beat me, | ||
+ | robbed me' | ||
+ | | ||
+ | hostility isn't stilled. | ||
+ | 'He insulted me, | ||
+ | hit me, | ||
+ | beat me, | ||
+ | robbed me' | ||
+ | for those who don't brood on this, | ||
+ | hostility is stilled. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 20 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Once, monks, in this same Savatthi, there was a lady of a household named Vedehika. This good report about Lady Vedehika had circulated: 'Lady Vedehika is gentle. Lady Vedehika is even-tempered. Lady Vedehika is calm.' Now, Lady Vedehika had a slave named Kali who was diligent, deft, & neat in her work. The thought occurred to Kali the slave: 'This good report about my Lady Vedehika has circulated: "Lady Vedehika is even-tempered. Lady Vedehika is gentle. Lady Vedehika is calm." Now, is anger present in my lady without showing, or is it absent? Or is it just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn' | ||
+ | |||
+ | "So Kali the slave got up after daybreak. Then Lady Vedehika said to her: 'Hey, Kali!' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | Then the thought occurred to Kali the slave: 'Anger //is// present in my lady without showing, and not absent. And it's just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn' | ||
+ | |||
+ | "So Kali the slave got up later in the day. Then Lady Vedehika said to her: 'Hey, Kali!' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | Then the thought occurred to Kali the slave: 'Anger //is// present in my lady without showing, and not absent. And it's just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn' | ||
+ | |||
+ | "So Kali the slave got up even later in the day. Then Lady Vedehika said to her: 'Hey, Kali!' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | Then Kali the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: 'See, ladies, the gentle one's handiwork? See the even-tempered one's handiwork? See the calm one's handiwork? How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?' | ||
+ | |||
+ | After that this evil report about Lady Vedehika circulated: 'Lady Vedehika is vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.' | ||
+ | |||
+ | "In the same way, monks, a monk may be ever so gentle, ever so even-tempered, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "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: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord. Why is that? Because the river Ganges is deep & enormous. It's not easy to heat it up and make it boil with a burning grass torch. The man would reap only a share of weariness & disappointment." | ||
+ | |||
+ | "In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, | ||
+ | |||
+ | " | ||
+ | |||
+ | "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: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare & happiness." | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 21 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "Well then, Punna. Now that I have instructed you with a brief instruction, | ||
+ | |||
+ | "Lord, there is a country called Sunaparanta. I am going to live there." | ||
+ | |||
+ | " | ||
+ | |||
+ | "If they insult and ridicule me, I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with their hands.' | ||
+ | |||
+ | "But if they hit you with their hands, what will you think?" | ||
+ | |||
+ | "...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a clod' | ||
+ | |||
+ | "But if they hit you with a clod...?" | ||
+ | |||
+ | "...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a stick' | ||
+ | |||
+ | "But if they hit you with a stick...?" | ||
+ | |||
+ | "...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a knife' | ||
+ | |||
+ | "But if they hit you with a knife...?" | ||
+ | |||
+ | "...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't take my life with a sharp knife' | ||
+ | |||
+ | "But if they take your life with a sharp knife...?" | ||
+ | |||
+ | "If they take my life with a sharp knife, I will think, 'There are disciples of the Blessed One who — horrified, humiliated, and disgusted by the body and by life — have sought for an assassin, but here I have met my assassin without searching for him.' That is what I will think, O Blessed One. That is what I will think, O One Well-gone." | ||
+ | |||
+ | "Good, Punna, very good. Possessing such calm and self-control you are fit to dwell among the Sunaparantans. Now it is time to do as you see fit." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 22 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' | ||
+ | |||
+ | Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, "Come, now, prince. Refute the words of Gotama the contemplative, | ||
+ | |||
+ | "But how, venerable sir, will I refute the words of Gotama the contemplative — so mighty, so powerful?" | ||
+ | |||
+ | "Come now, prince. Go to Gotama the contemplative and on arrival say this: 'Lord, would the Tathagata say words that are unendearing & disagreeable to others?' | ||
+ | |||
+ | Responding, "As you say, venerable sir," Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, "Today is not the time to refute the Blessed One's words. Tomorrow in my own home I will overturn the Blessed One's words." | ||
+ | |||
+ | The Blessed One acquiesced with silence. | ||
+ | |||
+ | Then Prince Abhaya, understanding the Blessed One's acquiescence, | ||
+ | |||
+ | Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya' | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then right here, lord, the Niganthas are destroyed." | ||
+ | |||
+ | "But prince, why do you say, 'Then right here, lord, the Niganthas are destroyed'?" | ||
+ | |||
+ | "Just yesterday, lord, I went to Nigantha Nataputta and... he said to me... 'Come now, prince. Go to Gotama the contemplative and on arrival say this: "Lord, would the Tathagata say words that are unendearing & disagreeable to others?" | ||
+ | |||
+ | Now at that time a baby boy was lying face-up on the prince' | ||
+ | |||
+ | "I would take it out, lord. If I couldn' | ||
+ | |||
+ | "In the same way, prince: | ||
+ | |||
+ | [1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them. | ||
+ | |||
+ | [2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, | ||
+ | |||
+ | [3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them. | ||
+ | |||
+ | [4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, | ||
+ | |||
+ | [5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, | ||
+ | |||
+ | [6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings." | ||
+ | |||
+ | "Lord, when wise nobles or brahmans, householders or contemplatives, | ||
+ | |||
+ | "In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?" | ||
+ | |||
+ | "Yes, lord. I am skilled in the parts of a chariot." | ||
+ | |||
+ | "And what do you think: When people come & ask you, 'What is the name of this part of the chariot?' | ||
+ | |||
+ | "Lord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot." | ||
+ | |||
+ | "In the same way, prince, when wise nobles or brahmans, householders or contemplatives, | ||
+ | |||
+ | When this was said, Prince Abhaya said to the Blessed One: " | ||
+ | < | ||
+ | |||
+ | ====== Note ====== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: A two-horned chestnut is the nut of a tree //(Trapa bicornis)// growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved " | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | === § 23 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Whereas some brahmans and contemplatives, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | Five qualities to establish in oneself before accusing another of wrong doing: | ||
+ | |||
+ | === § 24 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | "I will speak at the right time, not at the wrong time." | ||
+ | |||
+ | "I will say what is factual, not what is not factual." | ||
+ | |||
+ | "I will speak gently, and not harshly." | ||
+ | |||
+ | "I will say what is connected with the goal [the matter at hand], not what is unconnected to the goal [the matter at hand]." | ||
+ | |||
+ | "I will speak with an attitude of good will, and not with inner aversion." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 25 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | 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, " | ||
+ | |||
+ | Having abandoned the taking of life, he refrains from taking life... he refrains from stealing... he refrains from illicit sex... he refrains from lies... he refrains from divisive speech... he refrains from abusive speech... he refrains from idle chatter. Having abandoned covetousness, | ||
+ | |||
+ | 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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 26 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Think: Happy, at rest, | ||
+ | may all beings be happy at heart. | ||
+ | Whatever beings there may be, | ||
+ | weak or strong, without exception, | ||
+ | long, large, | ||
+ | middling, short, | ||
+ | subtle, blatant, | ||
+ | seen & unseen, | ||
+ | near & far, | ||
+ | born & seeking birth: | ||
+ | May all beings be happy at heart. | ||
+ | |||
+ | Let no one deceive another | ||
+ | or despise anyone anywhere, | ||
+ | or through anger or resistance | ||
+ | wish for another to suffer. | ||
+ | |||
+ | As a mother would risk her life | ||
+ | to protect her child, her only child, | ||
+ | even so should one cultivate a limitless heart | ||
+ | with regard to all beings. | ||
+ | With good will for the entire cosmos, | ||
+ | cultivate a limitless heart: | ||
+ | Above, below, & all around, | ||
+ | unobstructed, | ||
+ | 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. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | === § 27 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | For one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, | ||
+ | |||
+ | 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. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 28 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Wise & mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, | ||
+ | |||
+ | 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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 29 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | It's with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, brahmans with brahmans, householders with householders, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 30 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | It's with a cause, monks, that sensual thinking occurs, and not without a cause... And how is it, monks, that sensual thinking occurs with a cause and not without a cause? In dependence on the property of sensuality there occurs the perception of sensuality. In dependence on the perception of sensuality there occurs the consideration of sensuality... the desire for sensuality... the fever for sensuality... the quest for sensuality. Questing for sensuality, monks, an uninstructed, | ||
+ | |||
+ | Just as if a man were to throw a burning firebrand into a dry, grassy wilderness and not quickly stamp it out with his hands & feet, and thus whatever animals inhabiting the grass & timber would come to ruin & loss; even so, monks, any contemplative or brahman who does not quickly abandon, dispel, demolish, & wipe out of existence any wrong-headed, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 31 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | === § 32 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | Having been given leave by the Blessed One, Sakka the deva-king asked him his first question: " | ||
+ | |||
+ | Thus Sakka asked his first question of the Blessed One, and the Blessed One, when asked, replied: " | ||
+ | |||
+ | Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." | ||
+ | |||
+ | Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But what, dear sir, is the cause of envy & stinginess, what is their origination, | ||
+ | |||
+ | "Envy & stinginess have dear-& | ||
+ | |||
+ | "But what, dear sir, is the cause of dear-& | ||
+ | |||
+ | " | ||
+ | |||
+ | "But what, dear sir, is the cause of desire, what is its origination, | ||
+ | |||
+ | " | ||
+ | |||
+ | "But what, dear sir, is the cause of thinking, what is its origination, | ||
+ | |||
+ | " | ||
+ | |||
+ | "And how has he practiced, dear sir: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification?" | ||
+ | |||
+ | "Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Grief is of two sorts: to be pursued & not to be pursued. Equanimity is of two sorts: to be pursued & not to be pursued. | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "This is how he has practiced, deva-king: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification." | ||
+ | |||
+ | Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." | ||
+ | |||
+ | Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But how has he practiced, dear sir: the monk who has practiced for restraint in the Patimokkha?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "This is how has he practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha." | ||
+ | |||
+ | Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." | ||
+ | |||
+ | Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But how has he practiced, dear sir: the monk who has practiced for restraint with regard to the sense faculties?" | ||
+ | |||
+ | "Forms cognizable by the eye are of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body... Ideas cognizable by the intellect are of two sorts: to be pursued & not to be pursued." | ||
+ | |||
+ | When this was said, Sakka the deva-king said to the Blessed One, "Dear sir, I understand the detailed meaning of the Blessed One's brief statement. If, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities increase, and skillful mental qualities decline, that sort of form cognizable by the eye is not to be pursued. But if, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities decline, and skillful mental qualities increase, that sort of form cognizable by the eye is to be pursued. | ||
+ | |||
+ | "If, as one pursues a certain type of sound cognizable by the ear... | ||
+ | |||
+ | "If, as one pursues a certain type of aroma cognizable by the nose... | ||
+ | |||
+ | "If, as one pursues a certain type of flavor cognizable by the tongue... | ||
+ | |||
+ | "If, as one pursues a certain type of tactile sensation cognizable by the body... | ||
+ | |||
+ | "If, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities increase, and skillful mental qualities decline, that sort of idea cognizable by the intellect is not to be pursued. But if, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities decline, and skillful mental qualities increase, that sort of idea cognizable by the intellect is to be pursued. | ||
+ | |||
+ | "This is how I understand the detailed meaning of the Blessed One's brief statement. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome." | ||
+ | < | ||
+ | |||
+ | ====== Note ====== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Objectification = // | ||
+ | :: For a fuller explanation of this term, [[en: | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | === § 33 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | I have heard that on one occasion the Blessed One was living among the Sakyans near Kapilavatthu in the Banyan Park. Then in the early morning, having put on his robes and carrying his bowl & outer robe, he went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, | ||
+ | |||
+ | Dandapani (" | ||
+ | |||
+ | "The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk; the sort [of doctrine] where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-. Such is my doctrine, such is what I proclaim." | ||
+ | |||
+ | When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick. | ||
+ | |||
+ | Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park. On arrival, he sat down on a seat made ready. As he was sitting there, he [told the monks what had happened]. When this was said, a certain monk said to the Blessed One, "Lord, what sort of doctrine is it where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk; where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-?" | ||
+ | |||
+ | "If, monk, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, | ||
+ | |||
+ | Then, not long after the Blessed One had left, this thought occurred to the monks: "This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing to relish... that is where these evil, unskillful things cease without remainder': | ||
+ | |||
+ | So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] " | ||
+ | |||
+ | [He replied:] " | ||
+ | |||
+ | "Yes, friend Kaccana: knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccana!" | ||
+ | |||
+ | "In that case, my friends, listen & pay close attention. I will speak." | ||
+ | |||
+ | "As you say, friend," | ||
+ | |||
+ | Ven. Maha Kaccana said this: " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Now, when there is the eye, when there are forms, when there is eye-consciousness, | ||
+ | |||
+ | "When there is the ear... | ||
+ | |||
+ | "When there is the nose... | ||
+ | |||
+ | "When there is the tongue... | ||
+ | |||
+ | "When there is the body... | ||
+ | |||
+ | "When there is the intellect, when there are ideas, when there is intellect-consciousness, | ||
+ | |||
+ | "Now, when there is no eye, when there are no forms, when there is no eye-consciousness, | ||
+ | |||
+ | "When there is no ear... | ||
+ | |||
+ | "When there is no nose... | ||
+ | |||
+ | "When there is no tongue... | ||
+ | |||
+ | "When there is no body... | ||
+ | |||
+ | "When there is no intellect, when there are no ideas, when there is no intellect-consciousness, | ||
+ | |||
+ | "So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., 'If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, | ||
+ | |||
+ | Then the monks, delighting & approving of Ven. Maha Kaccana' | ||
+ | |||
+ | "Maha Kaccana is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is the meaning of this statement. That is how you should remember it." | ||
+ | |||
+ | When this was said, Ven. Ananda said to the Blessed One, "Lord, it's as if a man — overcome with hunger, weakness, & thirst — were to come across a ball of honey. Wherever he were to taste it, he would experience a sweet, delectable flavor. In the same way, wherever a monk of capable awareness might investigate the meaning of this Dhamma discourse with his discernment, | ||
+ | |||
+ | "Then, Ananda, you can remember this Dhamma discourse as the 'Ball of Honey Discourse.'" | ||
+ | |||
+ | That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words. | ||
+ | < | ||
+ | |||
+ | ====== Note ====== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The artificiality of this phrase — " | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | === § 34 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | "From where have there arisen quarrels, disputes, | ||
+ | lamentation, | ||
+ | conceit & pride, along with divisiveness? | ||
+ | From where have they arisen? | ||
+ | Please tell me." | ||
+ | |||
+ | "From what is dear | ||
+ | there have arisen | ||
+ | quarrels, disputes, | ||
+ | lamentation, | ||
+ | conceit & pride, along with divisiveness. | ||
+ | Tied up with selfishness | ||
+ | are quarrels & disputes. | ||
+ | In the arising of disputes | ||
+ | is divisiveness." | ||
+ | |||
+ | "Where is the cause | ||
+ | of things dear in the world, | ||
+ | along with the greeds that go about in the world? | ||
+ | And where is the cause | ||
+ | of the hopes & fulfillments | ||
+ | for the sake of a person' | ||
+ | |||
+ | " | ||
+ | of things dear in the world, | ||
+ | along with the greeds that go about in the world. | ||
+ | And it too is the cause | ||
+ | of the hopes & fulfillments | ||
+ | for the sake of a person' | ||
+ | |||
+ | "Now where is the cause | ||
+ | of desire in the world? | ||
+ | And from where have there arisen | ||
+ | decisions, anger, lies, & perplexity, | ||
+ | and all the qualities | ||
+ | described by the Contemplative?" | ||
+ | |||
+ | "What they call | ||
+ | ' | ||
+ | ' | ||
+ | in the world: | ||
+ | in dependence on that | ||
+ | desire arises. | ||
+ | Having seen becoming & not- | ||
+ | with regard to forms, | ||
+ | a person gives rise to decisions in the world; | ||
+ | anger, lies, & perplexity: | ||
+ | these qualities, too, when that pair exists. | ||
+ | A person perplexed | ||
+ | should train for the path of knowledge, | ||
+ | for it's in having known | ||
+ | that the Contemplative has spoken | ||
+ | of qualities/ | ||
+ | |||
+ | "Where is the cause | ||
+ | of appealing & un-? | ||
+ | When what isn't | ||
+ | do they not exist? | ||
+ | And whatever is meant | ||
+ | by becoming & not- : | ||
+ | tell me, | ||
+ | Where is its cause?" | ||
+ | |||
+ | " | ||
+ | of appealing & un-. | ||
+ | When contact isn't | ||
+ | they do not exist. | ||
+ | And whatever is meant | ||
+ | by becoming & not- : | ||
+ | this too is its cause." | ||
+ | |||
+ | "Now where is the cause | ||
+ | of contact in the world, | ||
+ | and from where have graspings, | ||
+ | | ||
+ | When what isn't | ||
+ | does // | ||
+ | When what has disappeared | ||
+ | do contacts not touch?" | ||
+ | |||
+ | " | ||
+ | is contact. | ||
+ | In longing do graspings, | ||
+ | | ||
+ | When longing isn't | ||
+ | // | ||
+ | When forms have disappeared | ||
+ | contacts don't touch." | ||
+ | |||
+ | "For one arriving at what | ||
+ | does form disappear? | ||
+ | How do pleasure & pain disappear? | ||
+ | Tell me this. | ||
+ | My heart is set | ||
+ | on knowing how | ||
+ | they disappear." | ||
+ | |||
+ | "One not percipient of perceptions | ||
+ | not percipient of aberrant perceptions, | ||
+ | not unpercipient, | ||
+ | nor percipient of what's disappeared:< | ||
+ | for one arriving at this, | ||
+ | form disappears | ||
+ | for objectification-classifications< | ||
+ | have their cause in perception." | ||
+ | |||
+ | "What we have asked, you have told us. | ||
+ | We ask one more thing. | ||
+ | Please tell it. | ||
+ | Do some of the wise | ||
+ | say that just this much is the utmost, | ||
+ | the purity of the spirit< | ||
+ | Or do they say | ||
+ | that it's other than this?" | ||
+ | |||
+ | "Some of the wise | ||
+ | say that just this much is the utmost, | ||
+ | the purity of the spirit is here. | ||
+ | But some of them, | ||
+ | who say they are skilled, | ||
+ | say it's the moment | ||
+ | with no clinging remaining. | ||
+ | |||
+ | | ||
+ | ' | ||
+ | the sage, ponders dependencies. | ||
+ | On knowing them, released, | ||
+ | he doesn' | ||
+ | doesn' | ||
+ | : he's enlightened." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: As other passages in this poem indicate (see [[# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: According to Nd.I, this passage is describing the four formless jhanas, but as the first three of the formless jhanas involve perception (of infinite space, infinite consciousness, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Objectification-classifications // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | ? <span fn # | ||
+ | :: In other words, the sage knows that both groups in the previous stanza fall back on their knowledge as a measure of the goal, without comprehending the dependency still latent in their knowledge. The sages in the first group are mistaking the experience of neither perception nor non-perception as the goal, and so they are still dependent on that state of concentration. The sages in the second group, by the fact that they claim to be skilled, show that there is still a latent conceit in their Awakening-like experience, and thus it is not totally independent of clinging. (For more on this point, see [[: | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | === § 35 === | ||
+ | <div excerpt> | ||
+ | <span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | "I ask the kinsman of the Sun, the great seer, | ||
+ | about seclusion & the state of peace. | ||
+ | Seeing in what way is a monk unbound, | ||
+ | clinging to nothing in the world?" | ||
+ | |||
+ | "He should put an entire stop | ||
+ | to the root of objectification-classifications: | ||
+ | 'I am the thinker.'< | ||
+ | He should train, always mindful, | ||
+ | to subdue any craving inside him. | ||
+ | Whatever truth he may know, | ||
+ | within or without, | ||
+ | he shouldn' | ||
+ | in connection with it, | ||
+ | for that isn't called | ||
+ | Unbinding by the good. | ||
+ | He shouldn' | ||
+ | better, | ||
+ | | ||
+ | | ||
+ | Touched by contact in various ways, | ||
+ | he shouldn' | ||
+ | Stilled right within, | ||
+ | a monk shouldn' | ||
+ | from anything else. | ||
+ | For one stilled right within, | ||
+ | there' | ||
+ | so how rejected? | ||
+ | Nothing that's self, | ||
+ | so from whence would there be | ||
+ | against-self?< | ||
+ | |||
+ | As in the middle of the sea | ||
+ | it is still, | ||
+ | with no waves upwelling, | ||
+ | so the monk — unperturbed, | ||
+ | should not swell himself | ||
+ | anywhere." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: On objectification-classifications and their role in leading to conflict, see [[en: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: " | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |