The Middle Length Discourses of the Buddha
Page 14
(39) ‘Others will have no fear of wrongdoing; we shall be afraid of wrongdoing here’: effacement should be practised thus.
(40) ‘Others will be of little learning; we shall be of great learning here’: effacement should be practised thus.
(41) ‘Others will be lazy; we shall be energetic here’: effacement should be practised thus.
(42) ‘Others will be unmindful; we shall be established in mindfulness here’: effacement should be practised thus.
(43) ‘Others will lack wisdom; we shall possess wisdom here’: effacement should be practised thus.
(44) ‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty;109 we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily’: effacement should be practised thus.
(INCLINATION OF MIND)
13. “Cunda, I say that even the inclination of mind towards wholesome states is of great benefit, so what should be said of bodily and verbal acts conforming [to such a state of mind]?110 Therefore, Cunda:
(1) Mind should be inclined thus: ‘Others will be cruel; we shall not be cruel here.’
(2) Mind should be inclined thus: ‘Others will kill living beings; we shall abstain from killing living beings here.’
(3–43) Mind should be inclined thus:…
(44) Mind should be inclined thus: ‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily.’
(AVOIDANCE)
14. “Cunda, suppose there were an uneven path and another even path by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. [44] So too:
(1) A person given to cruelty has non-cruelty by which to avoid it.
(2) One given to killing living beings has abstention from killing living beings by which to avoid it.
(3) One given to taking what is not given has abstention from taking what is not given by which to avoid it.
(4) One given to be uncelibate has celibacy by which to avoid it.
(5) One given to false speech has abstention from false speech by which to avoid it.
(6) One given to malicious speech has abstention from malicious speech by which to avoid it.
(7) One given to harsh speech has abstention from harsh speech by which to avoid it.
(8) One given to gossip has abstention from gossip by which to avoid it.
(9) One given to covetousness has uncovetousness by which to avoid it.
(10) One given to ill will has non-ill will by which to avoid it.
(11) One given to wrong view has right view by which to avoid it.
(12) One given to wrong intention has right intention by which to avoid it.
(13) One given to wrong speech has right speech by which to avoid it.
(14) One given to wrong action has right action by which to avoid it.
(15) One given to wrong livelihood has right livelihood by which to avoid it.
(16) One given to wrong effort has right effort by which to avoid it.
(17) One given to wrong mindfulness has right mindfulness by which to avoid it.
(18) One given to wrong concentration has right concentration by which to avoid it.
(19) One given to wrong knowledge has right knowledge by which to avoid it.
(20) One given to wrong deliverance has right deliverance by which to avoid it.
(21) One given to sloth and torpor has freedom from sloth and torpor by which to avoid it.
(22) One given to restlessness has non-restlessness by which to avoid it.
(23) One given to doubt has the state beyond doubt by which to avoid it.
(24) One given to anger has non-anger by which to avoid it.
(25) One given to resentment has non-resentment by which to avoid it.
(26) One given to contempt has non-contempt by which to avoid it.
(27) One given to insolence has non-insolence by which to avoid it.
(28) One given to envy has non-envy by which to avoid it.
(29) One given to avarice has non-avarice by which to avoid it.
(30) One given to fraud has non-fraud by which to avoid it.
(31) One given to deceit has non-deceit by which to avoid it.
(32) One given to obstinacy has non-obstinacy by which to avoid it.
(33) One given to arrogance has non-arrogance by which to avoid it.
(34) One given to being difficult to admonish has being easy to admonish by which to avoid it.
(35) One given to making bad friends has making good friends by which to avoid it.
(36) One given to negligence has diligence by which to avoid it.
(37) One given to faithlessness has faith by which to avoid it.
(38) One given to shamelessness has shame by which to avoid it.
(39) One given to fearlessness of wrongdoing has fear of wrongdoing by which to avoid it.
(40) One given to little learning has great learning by which to avoid it.
(41) One given to laziness has the arousal of energy by which to avoid it.
(42) One given to unmindfulness has the establishment of mindfulness by which to avoid it.
(43) One given to lack of wisdom has the acquisition of wisdom by which to avoid it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to avoid it.
(THE WAY LEADING UPWARDS)
15. “Cunda, just as all unwholesome states lead downwards and all wholesome states lead upwards, so too:
(1) A person given to cruelty has non-cruelty to lead him upwards.
(2) One given to killing living beings has abstention from killing living beings to lead him upwards.
(3–43) One given to…to lead him upwards.
(44) One given to adhere to his own views, who holds on to them tenaciously [45] and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, to lead him upwards.
(THE WAY OF EXTINGUISHING)
16. “Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible; that one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. That one who is himself untamed, undisciplined, [with defilements] unextinguished, should tame another, discipline him, and help extinguish [his defilements] is impossible; that one who is himself tamed, disciplined, [with defilements] extinguished, should tame another, discipline him, and help extinguish [his defilements] is possible.111 So too:
(1) A person given to cruelty has non-cruelty by which to extinguish it.112
(2) One given to killing living beings has abstention from killing living beings by which to extinguish it.
(3–43) One given to…[46]…by which to extinguish it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to extinguish it.
(CONCLUSION)
17. “So, Cunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me, and the way of extinguishing has been taught by me.
18. “What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Cunda.113 There are these roots of trees, these empty huts. Meditate, Cunda, do not delay or else you will regret it later. This is our instruction to you.”
That is what the Blessed One said. The venerable Mahā Cunda was satisfied and delighted i
n the Blessed One’s words.
Sammādiṭṭhi Sutta
Right View
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.”—“Friend,” they replied. The venerable Sāriputta said this:
2. “‘One of right view, one of right view,’ is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma?”114
“Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”
“Then, friends, listen and attend closely to what I shall say.”
“Yes, friend,” the bhikkhus replied. The venerable Sāriputta said this:
(THE WHOLESOME AND THE UNWHOLESOME)
3. “When, friends, a noble disciple understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, [47] in that way he is one of right view, whose view is straight, who has unwavering confidence in the Dhamma and has arrived at this true Dhamma.
4. “And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.115
5. “And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.116
6. “And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; uncovetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.117
7. “And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.
8. “When a noble disciple has thus understood the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome,118 he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering.119 In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.”
(NUTRIMENT)
9. Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.
10. “When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view…and has arrived [48] at this true Dhamma.
11. “And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those about to come to be.120 What four? They are: physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
12. “When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.”
(THE FOUR NOBLE TRUTHS)
13. Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.
14. “When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view…and has arrived at this true Dhamma.
15. “And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; ageing is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.
16. “And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures [49], craving for being, and craving for non-being. This is called the origin of suffering.
17. “And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of suffering.
18. “And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view…right concentration. This is called the way leading to the cessation of suffering.
19. “When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”
(AGEING AND DEATH)
20. Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.
21. “When, friends, a noble disciple understands ageing and death, the origin of ageing and death, the cessation of ageing and death, and the way leading to the cessation of ageing and death, in that way he is one of right view…and has arrived at this true Dhamma.121
22. “And what is ageing and death, what is the origin of ageing and death, what is the cessation of ageing and death, what is the way leading to the cessation of ageing and death? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties—this is called ageing. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution
of the aggregates,122 laying down of the body—this is called death. So this ageing and this death are what is called ageing and death. With the arising of birth there is the arising of ageing and death. With the cessation of birth there is the cessation of ageing and death. The way leading to the cessation of ageing and death is just this Noble Eightfold Path; that is, right view…right concentration.