The Connected Discourses of the Buddha
Page 75
“But, bhikkhus, those ascetics and brahmins who understand as they really are the gratification, the danger, and the escape in the case of gain, honour, and praise: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
26 (6) Ascetics and Brahmins (2)
At Sāvatthı̄. “Bhikkhus, those ascetics or brahmins who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of gain, honour, and praise: these I do not consider to be ascetics among ascetics….
“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
27 (7) Ascetics and Brahmins (3)
At Sāvatthı̄. “Bhikkhus, those ascetics or brahmins who do not understand gain, honour, and praise, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics....331
“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
28 (8) Skin
At Sāvatthı̄. “Bhikkhus, dreadful are gain, honour, and praise…. [238] Gain, honour, and praise cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, they reach right to the marrow. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
29 (9) The Rope
At Sāvatthı̄. “Bhikkhus, dreadful are gain, honour, and praise…. Gain, honour, and praise cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, they reach right to the marrow. Suppose, bhikkhus, a strong man would wrap one’s leg with a taut horsehair rope and pull it tight. It would cut through the outer skin, then through the inner skin, then through the flesh, then through the sinews, then through the bone. Having cut through the bone, it would reach right to the marrow. So too, bhikkhus, gain, honour, and praise cut through the outer skin ... they reach right to the marrow. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
30 (10) The Bhikkhu
At Sāvatthı̄. [239] “Bhikkhus, gain, honour, and praise, I say, are an obstacle even for a bhikkhu who is an arahant, one with taints destroyed.”
When this was said, the Venerable Ānanda asked the Blessed One: “Why, venerable sir, are gain, honour, and praise an obstacle even for a bhikkhu with taints destroyed?”
“I do not say, Ānanda, that gain, honour, and praise are an obstacle to his unshakable liberation of mind. But I say they are an obstacle to [his attainment of] those pleasant dwellings in this very life which are achieved by one who dwells diligent, ardent, and resolute.332 So dreadful, Ānanda, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, Ānanda, you should train yourselves thus: ‘We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.’ Thus should you train yourselves.”
IV. THE FOURTH SUBCHAPTER
(Schism in the Saṅgha)
31 (1) Schism
At Sāvatthı̄. “Bhikkhus, dreadful are gain, honour, and praise…. [240] Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta provoked a schism in the Saṅgha. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
32 (2) Wholesome Root
… “Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta’s wholesome root was cut off....”333
33 (3) Wholesome Nature
… “Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta’s wholesome nature was cut off….”
34 (4) Bright Nature
… “Because his mind was overcome and obsessed by gain, honour, and praise, Devadatta’s bright nature was cut off….”
35 (5) Not Long After He Left
[241] On one occasion the Blessed One was dwelling in Rājagaha on Mount Vulture Peak not long after Devadatta had left. There, with reference to Devadatta, the Blessed One addressed the bhikkhus thus:334
“Bhikkhus, Devadatta’s gain, honour, and praise arose to his own downfall and destruction. Just as a plantain tree, a bamboo, or a reed yields fruit to its own downfall and destruction, so Devadatta’s gain, honour, and praise arose to his own downfall and destruction. Just as a mule becomes pregnant to its own downfall and destruction, so Devadatta’s gain, honour, and praise arose to his own downfall and destruction. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“As its own fruit brings destruction
To the plantain, bamboo, and reed,
As its embryo destroys the mule,
So do honours destroy the scoundrel.” [242]
36 (6) Five Hundred Carts
While dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion Prince Ajātasattu was going to attend upon Devadatta morning and evening with five hundred carts, and an offering of food was conveyed to him in five hundred pots. Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to the Blessed One. [The Blessed One said:]
“Bhikkhus, do not be envious of Devadatta’s gain, honour, and praise. As long as Prince Ajātasattu goes to attend upon Devadatta morning and evening with five hundred carts, and an offering of food is conveyed to him in five hundred pots, only decline can be expected of Devadatta in regard to wholesome states, not growth.
“Just as a wild dog becomes even wilder when they sprinkle bile over its nose,335 so too, bhikkhus, so long as Prince Ajātasattu goes to attend upon Devadatta … only decline can be expected of Devadatta in regard to wholesome states, not growth. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
37 (7)–43 (13) Mother Sutta, Etc.
At Sāvatthı̄. “Bhikkhus, dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. [243] Bhikkhus, I have known of a certain person here, whose mind I have encompassed with my own mind: ‘This venerable one would not tell a deliberate lie even for the sake of his mother ... even for the sake of his father ... even for the sake of his brother ... his sister ... his son ... his daughter … his wife.’336 Yet some time later I see him, his mind overcome and obsessed by gain, honour, and praise, telling a deliberate lie. So dreadful, bhikkhus, are gain, honour, and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus, you should train yourselves thus: [244] ‘We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour, and praise persist obsessing our minds.’ Thus should you train yourselves.”
Chapter VII
18 Rāhulasaṃyutta Connected Discourses with Rāhula
I. THE FIRST SUBCHAPTER
1 (1) The Eye, Etc.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:337
“Venerabl
e sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“What do you think, Rāhula, is the eye permanent or impermanent?” –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–[245] “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” –“No, venerable sir.”
“Is the ear … the nose … the tongue … the body … the mind permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.”
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated.338 When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
2 (2) Forms, Etc.
… “What do you think, Rāhula, are forms ... [246] … sounds ... odours … tastes ... tactile objects ... mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards forms ... revulsion towards mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
3 (3) Consciousness
… “What do you think, Rāhula, is eye-consciousness … ear-consciousness ... nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-consciousness … revulsion towards mind-consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
4 (4) Contact
… “What do you think, Rāhula, is eye-contact … ear-contact … nose-contact ... tongue-contact ... body-contact ... mind-contact permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-contact … revulsion towards mind-contact. Experiencing revulsion, he becomes dispassionate…. [247] He understands: ‘... there is no more for this state of being.’”
5 (5) Feeling
… “What do you think, Rāhula, is feeling born of eye-contact ... feeling born of ear-contact ... feeling born of nose-contact … feeling born of tongue-contact … feeling born of body-contact ... feeling born of mind-contact permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards feeling born of eye-contact … revulsion towards feeling born of mind-contact. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
6 (6) Perception
… “What do you think, Rāhula, is perception of forms ... perception of sounds ... perception of odours … perception of tastes … perception of tactile objects ... perception of mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards perception of forms ... revulsion towards perception of mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
7 (7) Volition
… “What do you think, Rāhula, is volition regarding forms ... volition regarding sounds ... volition regarding odours … volition regarding tastes ... [248] volition regarding tactile objects ... volition regarding mental phenomena permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards volition regarding forms ... revulsion towards volition regarding mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
8 (8) Craving
… “What do you think, Rāhula, is craving for forms ... craving for sounds ... craving for odours … craving for tastes ... craving for tactile objects ... craving for mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards craving for forms ... revulsion towards craving for mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
9 (9) Elements
… “What do you think, Rāhula, is the earth element ... the water element ... the heat element ... the air element ... the space element … the consciousness element permanent or impermanent?” 339–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the earth element ... [249] … revulsion towards the water element ... revulsion towards the heat element
... revulsion towards the air element ... revulsion towards the space element ... revulsion towards the consciousness element. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
10 (10) Aggregates
… “What do you think, Rāhula, is form ... feeling ... perception … volitional formations … consciousness permanent or impermanent?” –“Impermanent, venerable sir.” …
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards form ... revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
II. THE SECOND SUBCHAPTER
11 (1)–20 (10) The Eye, Etc.
(These ten suttas are identical in all respects with §§1–10, except that in these suttas the Buddha interrogates Rāhula on his own initiative, without first being asked for a teaching.) [250–52]
21 (11) Underlying Tendency
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?”340
“Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’341 “Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“When one knows and sees thus, Rāhula, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.” [253]
22 (12) Rid Of
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
/> “Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”342