(V. THERE IS NO CESSATION OF BEING)
32. “Householders, there are some recluses and brahmins whose doctrine and view is this: ‘There is definitely no cessation of being.’635
33. “Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘There definitely [411] is a cessation of being.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?”—“Yes, venerable sir.”
34. “About this a wise man considers thus: ‘These good recluses and brahmins hold the doctrine and view “there is definitely no cessation of being,” but that has not been seen by me. And these other good recluses and brahmins hold the doctrine and view “there definitely is a cessation of being,” but that has not been known by me. If, without knowing and seeing, I were to take one side and declare: “Only this is true, anything else is wrong,” that would not be fitting for me. Now as to the recluses and brahmins who hold the doctrine and view “there definitely is no cessation of being,” if their word is true then it is certainly still possible that I might reappear [after death] among the gods of the immaterial realms who consist of perception. But as to the recluses and brahmins who hold the doctrine and view “there definitely is a cessation of being,” if their word is true then it is possible that I might here and now attain final Nibbāna. The view of those good recluses and brahmins who hold the doctrine and view “there definitely is no cessation of being” is close to lust, close to bondage, close to delighting, close to holding, close to clinging; but the view of those good recluses and brahmins who hold the doctrine and view “there definitely is cessation of being” is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.’ After reflecting thus, he practises the way to disenchantment with being, to the fading away and cessation of being.636
(FOUR KINDS OF PERSONS)
35. “Householders, there are four kinds of persons to be found existing in the world. What four? Here a certain kind of person torments himself and pursues the practice of torturing himself. Here a certain kind of person torments others and pursues the practice of torturing others. Here a certain kind of person torments himself and pursues the practice of torturing himself, and he also torments others and pursues the practice of torturing others. Here a certain kind of person does not torment himself or pursue the practice of torturing himself, and he does not torment others or pursue the practice of torturing others. [412] Since he torments neither himself nor others, he is here and now hungerless, extinguished, and cooled, and he abides experiencing bliss, having himself become holy.
36. “What kind of person, householders, torments himself and pursues the practice of torturing himself? Here a certain person goes naked, rejecting conventions…(as Sutta 51, §8)…Thus in such a variety of ways he dwells pursuing the practice of tormenting and mortifying the body. This is called the kind of person who torments himself and pursues the practice of torturing himself.
37. “What kind of person, householders, torments others and pursues the practice of torturing others? Here a certain person is a butcher of sheep…(as Sutta 51, §9)…or one who follows any other such bloody occupation. This is called the kind of person who torments others and pursues the practice of torturing others.
38. “What kind of a person, householders, torments himself and pursues the practice of torturing himself and also torments others and pursues the practice of torturing others? Here some person is a head-anointed noble king or a well-to-do brahmin… (as Sutta 51, §10)…And then his slaves, messengers, and servants make preparations, weeping with tearful faces, being spurred on by threats of punishment and by fear. This is called the kind of person who torments himself and pursues the practice of torturing himself and who torments others and pursues the practice of torturing others.
39. “What kind of person, householders, does not torment himself or pursue the practice of torturing himself and does not torment others or pursue the practice of torturing others—the one who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy?
40-55. “Here, householders, a Tathāgata appears in the world…(as Sutta 51, §§12-27) [413]…He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’
56. “This, householders, is called the kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others—the one who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy.”
57. When this was said, the brahmin householders of Sālā said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life.”
2
The Division on Bhikkhus
(Bhikkhuvagga)
Ambalaṭṭhikārāhulovāda Sutta
Advice to Rāhula at Ambalaṭṭhikā
[414] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
2. Now on that occasion the venerable Rāhula was living at Ambalaṭṭhikā.637 Then, when it was evening, the Blessed One rose from meditation and went to the venerable Rāhula at Ambalaṭṭhikā. The venerable Rāhula saw the Blessed One coming in the distance and made a seat ready and set out water for washing the feet. The Blessed One sat down on the seat made ready and washed his feet. The venerable Rāhula paid homage to him and sat down at one side.
3. Then the Blessed One left a little water in the water vessel and asked the venerable Rāhula: “Rāhula, do you see this little water left in the water vessel?”—“Yes, venerable sir.”—“Even so little, Rāhula, is the recluseship of those who are not ashamed to tell a deliberate lie.”
4. Then the Blessed One threw away the little water that was left and asked the venerable Rāhula: “Rāhula, do you see that little water that was thrown away?”—“Yes, venerable sir.”—“Even so, Rāhula, those who are not ashamed to tell a deliberate lie have thrown away their recluseship.”
5. Then the Blessed One turned the water vessel upside down and asked the venerable Rāhula: “Rāhula, do you see this water vessel turned upside down?”—“Yes, venerable sir.”—“Even so, Rāhula, those who are not ashamed to tell a deliberate lie have turned their recluseship upside down.”
6. Then the Blessed One turned the water vessel right way up again and asked the venerable Rāhula: “Rāhula, do you see this hollow, empty water vessel?”—“Yes, venerable sir.”—“Even so hollow and empty, Rāhula, is the recluseship of those who are not ashamed to tell a deliberate lie.”
7. “Suppose, Rāhula, there were a royal tusker elephant with tusks as long as chariot poles, full-grown in stature, high-bred, and accustomed to battle. In battle he would perform his task with his forefeet and his hindfeet, with his forequarters and his hindquarters, with his head and his ears, with his tusks and his tail, [415] yet he would keep back his trunk. Then his rider would think: ‘This royal tusker elephant with tusks as long as chariot poles…performs his task in battle with his forefeet and his hindfeet…yet he keeps back his trunk. He has not yet given up his life.’ But when the royal tusker elephant…performs his task in battle with his forefeet and his hindfeet, with his forequarters and his hindquarters, with his head and his ears, with his tusks
and his tail, and also with his trunk, then his rider would think: ‘This royal tusker elephant with tusks as long as chariot poles…performs his task in battle with his forefeet and his hindfeet…and also with his trunk. He has given up his life. Now there is nothing this royal tusker elephant would not do.’ So too, Rāhula, when one is not ashamed to tell a deliberate lie, there is no evil, I say, that one would not do. Therefore, Rāhula, you should train thus: ‘I will not utter a falsehood even as a joke.’
8. “What do you think, Rāhula? What is the purpose of a mirror?”
“For the purpose of reflection, venerable sir.”
“So too, Rāhula, an action with the body should be done after repeated reflection; an action by speech should be done after repeated reflection; an action by mind should be done after repeated reflection.
9. “Rāhula, when you wish to do an action with the body, you should reflect upon that same bodily action thus: ‘Would this action that I wish to do with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome bodily action with painful consequences, with painful results?’ When you reflect, if you know: ‘This action that I wish to do with the body would lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful consequences, with painful results,’ then you definitely should not do such an action with the body. [416] But when you reflect, if you know: ‘This action that I wish to do with the body would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant consequences, with pleasant results,’ then you may do such an action with the body.
10. “Also, Rāhula, while you are doing an action with the body, you should reflect upon that same bodily action thus: ‘Does this action that I am doing with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome bodily action with painful consequences, with painful results?’ When you reflect, if you know: ‘This action that I am doing with the body leads to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful consequences, with painful results,’ then you should suspend such a bodily action. But when you reflect, if you know: ‘This action that I am doing with the body does not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant consequences, with pleasant results,’ then you may continue in such a bodily action.
11. “Also, Rāhula, after you have done an action with the body, you should reflect upon that same bodily action thus: ‘Did this action that I did with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Was it an unwholesome bodily action with painful consequences, with painful results?’ When you reflect, if you know: ‘This action that I did with the body led to my own affliction, or to the affliction of others, or to the affliction of both; it was an unwholesome bodily action with painful consequences, with painful results,’ then you should confess such a bodily action, reveal it, and lay it open to the Teacher or to your wise companions in the holy life. Having confessed it, revealed it, and laid it open, [417] you should undertake restraint for the future.638 But when you reflect, if you know: ‘This action that I did with the body did not lead to my own affliction, or to the affliction of others, or to the affliction of both; it was a wholesome bodily action with pleasant consequences, pleasant results,’ you can abide happy and glad, training day and night in wholesome states.
12. “Rāhula, when you wish to do an action by speech…(complete as in §9, substituting “speech” for “body”)…you may do such an action by speech.
13. “Also, Rāhula, while you are doing an action by speech… (complete as in §10, substituting “speech” for “body”) [418]…you may continue in such an action by speech.
14. “Also, Rāhula, after you have done an action by speech… (complete as in §11, substituting “speech” for “body”)…you can abide happy and glad, training day and night in wholesome states.
15. “Rāhula, when you wish to do an action by mind…(complete as in §9 , substituting “mind” for “body”) [419]…you may do such an action by mind.
16. “Also, Rāhula, while you are doing an action by mind… (complete as in §10, substituting “mind” for “body”)…you may continue in such a mental action.
17. “Also, Rāhula, after you have done an action by mind… (complete as in §11, substituting “mind” for “body”639)…you can abide happy and glad, training day and night in wholesome states. [420]
18. “Rāhula, whatever recluses and brahmins in the past purified their bodily action, their verbal action, and their mental action, all did so by repeatedly reflecting thus. Whatever recluses and brahmins in the future will purify their bodily action, their verbal action, and their mental action, all will do so by repeatedly reflecting thus. Whatever recluses and brahmins in the present are purifying their bodily action, their verbal action, and their mental action, all are doing so by repeatedly reflecting thus. Therefore, Rāhula, you should train thus: ‘We will purify our bodily action, our verbal action, and our mental action by repeatedly reflecting upon them.’”
That is what the Blessed One said. The venerable Rāhula was satisfied and delighted in the Blessed One’s words.
Mahārāhulovāda Sutta
The Greater Discourse of
Advice to Rāhula
1. THUS HAVE I HEARD.640 On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. The venerable Rāhula also [421] dressed, and taking his bowl and outer robe, followed close behind the Blessed One.
3. Then the Blessed One looked back and addressed the venerable Rāhula thus:641 “Rāhula, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’”
“Only material form, Blessed One? Only material form, Sublime One?”
“Material form, Rāhula, and feeling, perception, formations, and consciousness.”
4. Then the venerable Rāhula considered thus: “Who would go into the town for alms today when personally admonished by the Blessed One?” Thus he turned back and sat down at the root of a tree, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him.
5. The venerable Sāriputta saw him sitting there and addressed him thus: “Rāhula, develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit.”642
6. Then, when it was evening, the venerable Rāhula rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side and asked the Blessed One:
7. “Venerable sir, how is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit?”
(THE FOUR GREAT ELEMENTS)
8. “Rāhula,643 whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: this is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ [422] When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth ele
ment and makes the mind dispassionate towards the earth element.
9. “What, Rāhula, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: this is called the internal water element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.
The Middle Length Discourses of the Buddha Page 57