“In what way, headman, does Nigaṇṭha Nātaputta teach the Dhamma to his disciples?”
“Venerable sir, Nigaṇṭha Nātaputta teaches the Dhamma to his disciples thus: ‘Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given is bound for a state of misery, bound for hell. Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell. Anyone at all who speaks falsehood is bound for a state of misery, bound for hell. One is led on [to rebirth] by the manner in which one usually dwells.’ It is in such a way, venerable sir, that Nigaṇṭha Nātaputta teaches the Dhamma to his disciples.”
“If, headman, it were the case that one is led on [to rebirth] by the manner in which one usually dwells, [318] then according to Nigaṇṭha Nātaputta’s word, no one at all would be bound for a state of misery, bound for hell. What do you think, headman? In the case of a person who destroys life, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is destroying life or those when he is not doing so?”
“In the case of a person who destroys life, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is destroying life are infrequent while those when he is not doing so are frequent.”
“So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nātaputta’s word no one at all would be bound for a state of misery, bound for hell.
“What do you think, headman? In the case of a person who takes what is not given … who engages in sexual misconduct … [319] who speaks falsehood, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is speaking falsehood or those when he is not speaking falsehood?”
“In the case of a person who speaks falsehood, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is speaking falsehood are infrequent while those when he is not speaking falsehood are frequent.”
“So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nātaputta’s word no one at all would be bound for a state of misery, bound for hell.
“Here, headman, some teacher holds such a doctrine and view as this: ‘Anyone at all who destroys life ... who takes what is not given … who engages in sexual misconduct … who speaks falsehood is bound for a state of misery, is bound for hell.’ Then a disciple has full confidence in that teacher. It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who destroys life is bound for a state of misery, bound for hell.” Now I have destroyed life, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell.344
“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who takes what is not given is bound for a state of misery, bound for hell.” Now I have taken what is not given, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who engages in sexual misconduct [320] is bound for a state of misery, bound for hell.” Now I have engaged in sexual misconduct, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who speaks falsehood is bound for a state of misery, bound for hell.” Now I have spoken falsehood, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
“But here, headman, a Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. In many ways he criticizes and censures the destruction of life, and he says: ‘Abstain from the destruction of life.’ He criticizes and censures the taking of what is not given, and he says: ‘Abstain from taking what is not given.’ He criticizes and censures sexual misconduct, and he says: ‘Abstain from sexual misconduct.’ He criticizes and censures false speech, and he says: ‘Abstain from false speech.’
“Then a disciple has full confidence in that teacher. He reflects thus: ‘In many ways the Blessed One criticizes and censures the destruction of life, and he says: “Abstain from the destruction of life.” Now I have destroyed life to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons the destruction of life and he abstains from the destruction of life in the future. Thus there comes about the abandoning of that evil deed;345 thus there comes about the transcending of that evil deed.
“He reflects thus: ‘In many ways the Blessed One criticizes and censures the taking of what is not given, and he says: “Abstain from taking what is not given.” Now I have taken what is not given to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, [321] he abandons the taking of what is not given and he abstains from taking what is not given in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
“He reflects thus: ‘In many ways the Blessed One criticizes and censures sexual misconduct, and he says: “Abstain from sexual misconduct.” Now I have engaged in sexual misconduct to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons sexual misconduct and he abstains from sexual misconduct in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
“He reflects thus: ‘In many ways the Blessed One criticizes and censures false speech, and he says: “Abstain from false speech.” Now I have spoken falsehood to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons false speech and he abstains from false speech in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
“Having abandoned the destruction of life, he abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. [322] Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.
“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can
easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.346
“He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by equanimity is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.”
When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”
9 Families
On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus, arrived at Nālandā. [323] He stayed there at Nālandā in Pāvārika’s Mango Grove.
Now on that occasion Nālandā was in the grip of famine, a time of scarcity, with crops blighted and turned to straw .347 On that occasion Nigaṇṭha Nātaputta was residing at Nālandā together with a large retinue of nigaṇṭhas. Then Asibandhakaputta the headman, a lay disciple of the nigaṇṭhas, approached Nigaṇṭha Nātaputta, paid homage to him, and sat down to one side. Nigaṇṭha Nātaputta then said to him: “Come, headman, refute the doctrine of the ascetic Gotama. Then a good report concerning you will be spread about thus: ‘Asibandhakaputta the headman has refuted the doctrine of the ascetic Gotama, who is so powerful and mighty.’”
“But how, venerable sir, shall I refute the doctrine of the ascetic Gotama, who is so powerful and mighty?”
“Go, headman, approach the ascetic Gotama and ask him: ‘Venerable sir, doesn’t the Blessed One in many ways praise sympathy towards families, the protection of families, compassion towards families?’ If, when he is questioned by you thus, the ascetic Gotama answers, ‘Yes, headman, the Tathāgata in many ways praises sympathy for families, the protection of families, compassion for families,’ then you should say to him: ‘Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families.’ When the ascetic Gotama is posed this dilemma by you, he will neither be able to throw it up nor to gulp it down.” [324]
“Yes, venerable sir,” Asibandhakaputta the headman replied. Then he rose from his seat and, after paying homage to Nigaṇṭha Nātaputta, keeping him on his right, he departed and went to the Blessed One. After paying homage to the Blessed One, he sat down to one side and said to him: “Venerable sir, doesn’t the Blessed One in many ways praise sympathy for families, the protection of families, compassion for families?”
“Yes, headman, the Tathāgata in many ways praises sympathy for families, the protection of families, compassion for families.”
“Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families.”
“I recollect ninety-one aeons back, headman, but I do not recall any family that has ever been destroyed merely by offering cooked almsfood. Rather, whatever families there are that are rich, with much wealth and property, with abundant gold and silver, with abundant possessions and means of subsistence, with abundant wealth and grain, they have all become so from giving, from truthfulness, and from self-control.348
“There are, headman, eight causes and conditions for the destruction of families. Families come to destruction on account of the king, or on account of thieves, or on account of fire, or on account of water; or they do not find what they have put away;349 or mismanaged undertakings fail; or there arises within a family a wastrel who squanders, dissipates, and fritters away its wealth; [325] and impermanence is the eighth. These are the eight causes and conditions for the destruction of families. But while these eight causes and conditions for the destruction of families exist, if anyone speaks thus of me: ‘The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families,’ if he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell.”
When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”
10 Maṇicūḷaka
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the members of the king’s retinue had assembled in the royal palace and were sitting together when the following conversation arose: “Gold and silver are allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son consent to gold and silver; the ascetics following the Sakyan son accept gold and silver.”
Now on that occasion Maṇicūḷaka the headman was sitting in that assembly. Then Maṇicūḷaka the headman said to that assembly: “Do not speak thus, masters. Gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver.”350 And Maṇicūḷaka was able to convince that assembly.
Then Maṇicūḷaka approached the Blessed One, paid homage to him, and sat down to one side. [326] Sitting to one side, he reported to the Blessed One all that had happened, adding: “I hope, venerable sir, that when I answered thus I stated what has been said by the Blessed One and did not misrepresent him with what is contrary to fact; that I explained in accordance with the Dhamma, and that no reasonable consequence of my statement gives ground for criticism.”
“For sure, headman, when you answered thus you stated what has been said by me and did not misrepresent me with what is contrary to fact; you explained in accordance with the Dhamma, and no reasonable consequence of your statement gives ground for criticism. For, headman, gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver. If gold and silver are allowable for anyone, the five cords of sensual pleasure are allowable for him. If the five cords of sensual pleasure are allowable for anyone, you can definitely consider him to be one who does not have the character of an ascetic or of a follower of the Sakyan son.
“Further, headman, I say this: ‘Straw may be sought by one needing straw; timber may be sought by one needing timber; a cart may be sought by one needing a cart; a workman may be sought by one needing a workman.’ [327] But I do not say that there is any method by which gold and silver may be consented to or sought.”
11 Bhadraka
On one occasion the Blessed One was dwelling at a town of the Mallans named Uruvelakappa. Then Bhadraka the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “It would be good, venerable sir, if the Blessed One would teach me about the origin and the passing away of suffering.”
“If, headman, I were to teach you about the origin and the passing away of suffering with
reference to the past, saying, ‘So it was in the past,’ perplexity and uncertainty about that might arise in you. And if I were to teach you about the origin and the passing away of suffering with reference to the future, saying, ‘So it will be in the future,’ perplexity and uncertainty about that might arise in you. Instead, headman, while I am sitting right here, and you are sitting right there, I will teach you about the origin and the passing away of suffering. Listen to that and attend closely, I will speak.”
“Yes, venerable sir,” Bhadraka the headman replied. The Blessed One said this:
“What do you think, headman? Are there any people in Uruvelakappa on whose account sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured?”351
“There are such people, venerable sir.”
“But are there any people in Uruvelakappa on whose account [328] sorrow, lamentation, pain, displeasure, and despair would not arise in you in such an event?”
The Connected Discourses of the Buddha Page 147