The Connected Discourses of the Buddha
Page 150
(iii)
“One teacher held such a doctrine and view as this:362 ‘When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another’s wife, utters falsehood—no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.’
(iv)
“One teacher held such a doctrine and view as this: ‘When one acts or makes others act, when one mutilates or makes others mutilate … [350] … evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be evil and an outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be evil and an outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be merit and an outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.’ “There arose in me, venerable sir, the perplexity and doubt: ‘Which of these honourable ascetics and brahmins speak truth and which speak falsehood?’”
“It is fitting for you to be perplexed, headman, fitting for you to doubt. Doubt has arisen in you about a perplexing matter.”
“I have confidence in the Blessed One thus: ‘The Blessed One is capable of teaching me the Dhamma in such a way that I might abandon this state of perplexity.’”
IV
“There is, headman, concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon this state of perplexity.363 And what, headman, is concentration of the Dhamma?
(i)
“Herein, headman, having abandoned the destruction of life, the noble disciple 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. [351] 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. 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.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered ... no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible 364 that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw:365 since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
“This, headman, is concentration of the Dhamma. [352] If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
(ii)
“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 … without ill will.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
(iii)
“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 … [353] without ill will.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
(iv)
“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 … [354] … without ill will.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act ... By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladd
ened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
V
(i)
“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 compassion … [355] … 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.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
(ii)–(iv)
“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 compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity … [356] … without ill will.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … [357] … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act, when one mutilates or makes others mutilate … [358] … By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
“This, headman, is concentration based upon the Dhamma. If you were to obtain concentration of mind in that, then you might abandon that state of perplexity.”
When this was said, Pāṭaliya 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.”
[359]
Chapter IX
43 Asaṅkhatasaṃyutta
Connected Discourses on the Unconditioned
I. THE FIRST SUBCHAPTER
1 (1) Mindfulness Directed to the body
At Sāvatthı̄. “Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that….
“And what, bhikkhus, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the unconditioned.
“And what, bhikkhus, is the path leading to the unconditioned? Mindfulness directed to the body:366 this is called the path leading to the unconditioned.
“Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.” [360]
2 (2) Serenity and Insight
“Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that….
“And what, bhikkhus, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the unconditioned.
“And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight: this is called the path leading to the unconditioned….”
3 (3) With Thought and Examination
… “And what, bhikkhus, is the path leading to the unconditioned? Concentration with thought and examination; concentration without thought, with examination only; concentration without thought and examination:367 this is called the path leading to the unconditioned….”
4 (4) Emptiness Concentration
… “And what, bhikkhus, is the path leading to the unconditioned? The emptiness concentration, the signless concentration, the undirected concentration:368 this is called the path leading to the unconditioned….”
5 (5)Establishments of Mindfulness369
… “And what, bhikkhus, is the path leading to the unconditioned? The four establishments of mindfulness….”
6 (6) Right Strivings
… “And what, bhikkhus, is the path leading to the unconditioned? The four right strivings….”
7 (7) Bases for Spiritual Power
… “And what, bhikkhus, is the path leading to the unconditioned? The four bases for spiritual power….” [361]
8 (8) Spiritual Faculties
… “And what, bhikkhus, is the path leading to the unconditioned? The five spiritual faculties….”
9 (9) Powers
… “And what, bhikkhus, is the path leading to the unconditioned? The five powers….”
10 (10) Factors of Enlightenment
… “And what, bhikkhus, is the path leading to the unconditioned? The seven factors of enlightenment….”
11 (11) The Eightfold Path
… “And what, bhikkhus, is the path leading to the unconditioned? The Noble Eightfold Path: this is called the path leading to the unconditioned.
“Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned…. This is our instruction to you.”
[362]
II. THE SECOND SUBCHAPTER
12 (1) The Unconditionel
(i. Serenity)
“Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that….
“And what, bhikkhus, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the unconditioned.
“And what, bhikkhus, is the path leading to the unconditioned? Serenity: this is called the path leading to the unconditioned….
“Thus, bhikkhus, I have taught you the unconditioned and the path leading to the unconditioned…. This is our instruction to you.”
(ii. Insight)
… “And what, bhikkhus, is the path leading to the unconditioned? Insight: this is called the path leading to the unconditioned….”
(iii–viii. Concentration)
(iii) … “And what, bhikkhus, is the path leading to the unconditioned? [363] Concentration with thought and examination: this is called the path leading to the unconditioned….”
/>
(iv) … “And what, bhikkhus, is the path leading to the unconditioned? Concentration without thought, with examination only….”
(v) … “And what, bhikkhus, is the path leading to the unconditioned? Concentration without thought and examination….”