11. “The Tathāgata, bhikkhus, should be questioned further about that thus: ‘Are there found in the Tathāgata or not any defiled states cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘No defiled states cognizable through the eye or through the ear are found in the Tathāgata.’
12. “If asked, ‘Are there found in the Tathāgata or not any mixed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘No mixed states cognizable through the eye or through the ear are found in the Tathāgata.’
13 . ʺIf asked, ‘Are there found in the Tathāgata or not cleansed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Cleansed states cognizable through the eye or through the ear are found in the Tathāgata. They are my pathway and my domain, yet I do not identify with them.’488
14. “Bhikkhus, a disciple should approach the Teacher who speaks thus in order to hear the Dhamma. The Teacher teaches him the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through direct knowledge of a certain teaching here in that Dhamma, [320] the bhikkhu comes to a conclusion about the teachings.489 He places confidence in the Teacher thus: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’
15. “Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way”?’—answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Blessed One taught the Dhamma to me in this way, through direct knowledge of a certain teaching here in that Dhamma, I came to a conclusion about the teachings. I placed confidence in the Teacher thus: ʺThe Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.”’
16. “Bhikkhus, when anyone’s faith has been planted, rooted, and established in the Tathāgata through these reasons, terms, and phrases, his faith is said to be supported by reasons, rooted in vision, firm;490 it is invincible by any recluse or brahmin or god or Māra or Brahmā or by anyone in the world. That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well investigated in accordance with the Dhamma.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Kosambiya Sutta
The Kosambians
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Kosambī in Ghosita’s Park.
2. Now on that occasion the bhikkhus at Kosambī had taken to quarrelling and brawling and were deep in disputes, stabbing each other with verbal daggers. They could neither convince each other nor be convinced by others; they could neither persuade each other nor be persuaded by others.491
3. Then [321] a certain bhikkhu went to the Blessed One, and after paying homage to him, he sat down at one side and informed him of what was happening.
4. Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell those bhikkhus in my name that the Teacher calls them.”—“Yes, venerable sir,” he replied, and he went to those bhikkhus and told them: “The Teacher calls the venerable ones.”
“Yes, friend,” they replied, and they went to the Blessed One, and after paying homage to him, they sat down at one side. The Blessed One then asked them: “Bhikkhus, is it true that you have taken to quarrelling and brawling and are deep in disputes, stabbing each other with verbal daggers; that you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others?”
“Yes, venerable sir.”
5. “Bhikkhus, what do you think? When you take to quarrelling and brawling and are deep in disputes, stabbing each other with verbal daggers, do you on that occasion maintain acts of loving-kindness by body, speech, and mind in public and in private towards your companions in the holy life?” “No, venerable sir.”
“So, bhikkhus, when you take to quarrelling and brawling and are deep in disputes, stabbing each other with verbal dangers, on that occasion you do not maintain acts of loving-kindness by body, speech, and mind in public and in private towards your companions in the holy life. Misguided men, what can you possibly know, what can you see, that you take to quarrelling and brawling and are deep in disputes, [322] stabbing each other with verbal daggers? That you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others? Misguided men, that will lead to your harm and suffering for a long time.”
6. Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, there are these six principles of cordiality492 that create love and respect and conduce to cohesion, to non-dispute, to concord, and to unity. What are the six?
“Here a bhikkhu maintains bodily acts of loving-kindness both in public and in private towards his companions in the holy life. This is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to concord, and to unity.
“Again, a bhikkhu maintains verbal acts of loving-kindness both in public and in private towards his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to…unity.
“Again, a bhikkhu maintains mental acts of loving-kindness both in public and in private towards his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to…unity.
“Again, a bhikkhu uses things in common with his virtuous companions in the holy life; without making reservations, he shares with them any gain of a kind that accords with the Dhamma and has been obtained in a way that accords with the Dhamma, including even the mere contents of his bowl. This too is a principle of cordiality that creates love and respect, and conduces to…unity.
“Again, a bhikkhu dwells both in public and in private possessing in common with his companions in the holy life those virtues that are unbroken, untorn, unblotched, unmottled, liberating, commended by the wise, not misapprehended, and conducive to concentration. This too is a principle of cordiality that creates love and respect, and conduces to…unity.
“Again, a bhikkhu dwells both in public and in private possessing in common with his companions in the holy life that view that is noble and emancipating, and leads one who practises in accordance with it to the complete destruction of suffering. 493 This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to concord, and to unity.
“These are the six principles of cordiality that create love and respect, and conduce to cohesion, to non-dispute, to concord, and to unity.
7. “Of these six principles of cordiality, the chief, the most cohesive, the most unifying is this view that is noble and emancipating, and which leads the one who practises in accordance with it to the complete destruction of suffering. Just as the chief, the most cohesive, the most unifying part of a pinnacled house is the pinnacle itself, so too, [323] of these six principles of cordiality, the chief…is this view that is noble and emancipating…
8. “And how does this view that is noble and emancipating lead the one who practises in accordance with it to the complete destruction of suffering?
“Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, considers thus: ‘Is there any obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they actually are?�
� If a bhikkhu is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If he is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a bhikkhu is absorbed in speculation about this world, then his mind is obsessed. If a bhikkhu is absorbed in speculation about the other world, then his mind is obsessed. If a bhikkhu takes to quarrelling and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed.
“He understands thus: ‘There is no obsession unabandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths.’494 This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people.
9. “Again, a noble disciple considers thus: ‘When I pursue, develop, and cultivate this view, do I personally obtain serenity, do I personally obtain quenching?’
“He understands thus: ‘When I pursue, develop, and cultivate this view, I personally obtain serenity, I personally obtain quenching.’ This is the second knowledge attained by him that is noble, supramundane, not shared by ordinary people.
10. “Again, a noble disciple considers thus: ‘Is there any other recluse or brahmin outside [the Buddha’s Dispensation] possessed of a view such as I possess?’
“He understands thus: ‘There is no other recluse or brahmin outside [the Buddha’s Dispensation] possessed of a view [324] such as I possess.’ This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people.
11. “Again, a noble disciple considers thus: ‘Do I possess the character495 of a person who possesses right view?’ What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may commit some kind of offence for which a means of rehabilitation has been laid down,496 still he at once confesses, reveals, and discloses it to the Teacher or to wise companions in the holy life, and having done that, he enters upon restraint for the future. Just as a young, tender infant lying prone at once draws back when he puts his hand or his foot on a live coal, so too, that is the character of a person who possesses right view.
“He understands thus: ‘I possess the character of a person who possesses right view.’ This is the fourth knowledge attained by him that is noble, supramundane, not shared by attained by him that is noble, supramundane, not shared by ordinary people.
12. “Again, a noble disciple considers thus: ‘Do I possess the character of a person who possesses right view?’ What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may be active in various matters for his companions in the holy life, yet he has a keen regard for training in the higher virtue, training in the higher mind, and training in the higher wisdom. Just as a cow with a new calf, while she grazes watches her calf, so too, that is the character of a person who possesses right view.
“He understands thus: ‘I possess the character of a person who possesses right view.’ This is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people. [325]
13. “Again, a noble disciple considers thus: ‘Do I possess the strength of a person who possesses right view?’ What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma as with eager ears.
“He understands thus: ‘I possess the strength of a person who possesses right view.’ This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people.
14. “Again, a noble disciple considers thus: ‘Do I possess the strength of a person who possesses right view?’ What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma.497
“He understands thus: ‘I possess the strength of a person who possesses right view.’ This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people.
15. “When a noble disciple is thus possessed of seven factors, he has well sought the character for realisation of the fruit of stream-entry. When a noble disciple is thus possessed of seven factors, he possesses the fruit of stream-entry.”498
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Brahmanimantanika Sutta
The Invitation of a Brahmā
[326] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, on one occasion I was living at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sāla tree.499 Now on that occasion a pernicious view had arisen in Baka the Brahmā thus: ‘This is permanent, this is everlasting, this is eternal, this is total, this is not subject to pass away; for this is where one is neither born nor ages nor dies nor passes away nor reappears, and beyond this there is no other escape.’500
3. “I knew with my mind the thought in the mind of Baka the Brahmā, so just as quickly as a strong man might extend his flexed arm or flex his extended arm, I vanished from the root of the royal sāla tree in the Subhaga Grove at Ukkaṭṭhā and appeared in that Brahma-world. Baka the Brahmā saw me coming in the distance and said: ‘Come, good sir! Welcome, good sir! It is long, good sir, since you found an opportunity to come here. Now, good sir, this is permanent, this is everlasting, this is eternal, this is total, this is not subject to pass away; for this is where one is neither born nor ages nor dies nor passes away nor reappears, and beyond this there is no other escape.’
4. “When this was said, I told Baka the Brahmā: ‘The worthy Baka the Brahmā has lapsed into ignorance; he has lapsed into ignorance in that he says of the impermanent that it is permanent, of the transient that it is everlasting, of the non-eternal that it is eternal, of the incomplete that it is total, of what is subject to pass away that it is not subject to pass away, of where one is born, ages, dies, passes away, and reappears, that here one is neither born nor ages nor dies nor passes away nor reappears; and when there is another escape beyond this, he says there is no other escape beyond this.’
5. “Then Māra the Evil One took possession of a member of the Brahmā’s Assembly,501 and he told me: ‘Bhikkhu, bhikkhu, do not disparage him, do not disparage him; for this Brahmā is the Great Brahmā, [327] the Overlord, the Untranscended, of Infallible Vision, Wielder of Mastery, Lord Maker and Creator, Most High Providence, Master and Father of those that are and ever can be. Before your time, bhikkhu, there were recluses and brahmins in the world who condemned earth and were disgusted with earth,502 who condemned water and were disgusted with water, who condemned fire and were disgusted with fire, who condemned air and were disgusted with air, who condemned beings and were disgusted with beings, who condemned gods and were disgusted with gods, who condemned Pajāpati and were disgusted with Pajāpati, who condemned Brahmā and were disgusted with Brahmā; and on the dissolution of the body, when their life was cut off, they became established in an inferior body.503 Before your time, bhikkhu, there were also recluses and brahmins in the world who lauded earth and delighted in earth,504 who lauded water and delighted in water, who lauded fire and delighted in fire, who lauded air and delighted in air, who lauded beings and delighted in beings, who lauded gods and delighted in gods, who lauded Pajāpati and delighted in Pajāpati, who lauded Brahmā and delig
hted in Brahmā; and on the dissolution of the body, when their life was cut off, they became established in a superior body.505 So, bhikkhu, I tell you this: Be sure, good sir, to do only as the Brahmā says; never overstep the word of the Brahmā. If you overstep the word of the Brahmā, bhikkhu, then, like a man using a stick to chase away the goddess of luck when she approaches, or like a man missing the earth with his hands and feet as he slips into a deep chasm, so it will befall you, bhikkhu. Be sure, good sir, to do only as the Brahmā says; never overstep the word of the Brahmā. Do you not see the Brahmā’s Assembly seated here, bhikkhu?’ And Māra the Evil One thus called to witness the Brahmā’s Assembly.506
6. “When this was said, I told Māra the Evil One: ‘I know you, Evil One. Do not think: “He does not know me.” You are Māra, Evil One, and the Brahmā and the Brahmā’s Assembly and the members of the Brahmā’s Assembly have all fallen into your hands, they have all fallen into your power. You, Evil One, think: “This one too has fallen into my hands, he too has fallen into my power”; but I have not fallen into your hands, Evil One, I have not fallen into your power.’
The Middle Length Discourses of the Buddha Page 46