Whatever beings are assembled here, creatures of earth or spirits of the sky, may they be happy-minded, every one, and pay good heed to what is said to them.
Hence, all ye spirits, hear attentively, look lovingly upon the human race, and, since they bring you offerings day and night, keep watch and ward about them heedfully.
The riches of this world and of the next and all precious things the heavens may hold, none can compare with the Tathāgata. Yea, in the Buddha shines this glorious gem: By virtue of this truth, may blessing be!
The waning out of lust, that wondrous state of Deathlessness the Sakyan Sage attained through calm and concentration of the mind-- nothing with that state can ought compare. Yea, in the Dharma shines this glorious gem: By virtue of this truth, may blessing be!
That flawless meditation praised by Him who is the wisest of the wise, which brings instant reward to one who practises— naught with this meditation can compare. Yea, in the Dharma shines this glorious gem: By virtue of this truth, may blessing be!
Those Persons Eight who all the sages praise, make up four pairs. Worthy of offerings are they, the followers of the Happy one, and offerings made bear abundant fruit. Yea, in the Saṅgha shines this glorious gem: By virtue of this truth, may blessing be!
Whoso, desireless, have applied themselves firm-minded to the love of Gotama, reached to the goal, plunged into Deathlessness, freely enjoy Cool Peace they have attained. Yea, in the Saṅgha shines this glorious gem: By virtue of this truth, may blessing be!
As a pillar firmly planted in the earth Is unshaken by winds from the four directions, So too, I say, is the True Person Who sees the Noble Truths from their own experience. Yea, in the Saṅgha is this glorious gem: By virtue of this truth, may blessing be!
Who clearly comprehend these Noble Truths well-taught by him of wisdom fathomless, however heedless be they afterwards upon an eighth existence they’ll not seize. Yea, in the Saṅgha is this glorious gem: By virtue of this truth, may blessing be!
As soon as one with insight is endowed, three things become discarded utterly: wrong view of a perduring self, and doubt, and clinging to vain rites and empty vows. Escaped that one from all four evil states, and of the six great sins incapable. Yea, in the Saṅgha is this glorious gem: By virtue of this truth, may blessing be!
Whatever sort of evil karma done— by body even, or by speech or mind, for one to hide these is not possible— impossible for Seer of the State, it’s said. Yea, in the Saṅgha is this glorious gem: By virtue of this truth, may blessing be!
Just as a forest grove puts forth its flowers when the first month of summer heat has come, so for the highest good of all, He taught the truth sublime which to Nirvāṇa leads. Yea, in the Buddha is this glorious gem: By virtue of this truth, may blessing be!
The Highest One, the Knower of the Highest, the Giver and the Bringer of the Highest ’tis He who taught the Highest Truth of all. Yea, in the Buddha is this glorious gem: By virtue of this truth, may blessing be!
The old is withered up, new being there is not, now their minds desire no future birth, destroyed the seeds, no want for future growth, extinguished are those wise ones as this lamp. Yea, in the Saṅgha is this glorious gem: By virtue of this truth, may blessing be!
Whatever beings are assembled here, creatures of the earth or spirits of the sky, to th’ gods-and-men-adored Tathāgata, to the Buddha let us bow: may blessing be!
Whatever beings are assembled here, creatures of earth or spirits of the sky, to th’ gods-and-men-adored Tathāgata, to the Dharma let us bow: may blessing be!
Whatever beings are assembled here, creatures of earth or spirits of the sky, to th’ gods-and-men-adored Tathāgata, to the Saṅgha let us bow: may blessing be! ₂₄₁ (Snp 224–241)
2.2 Food and the True Meaning of “Stench” Āmagandha Sutta
question Wild millet, grains of grass and pulse, young shoots and roots and jungle fruits-- Dharma-gained and by the Peaceful eaten, they who speak no lies desiring sensual pleasures. But who, eating food that’s well-prepared and cooked of Sālī-rice, all other things to eat, delicious, by others donated specially that one, O Kassapa, is like a carrion-stench.
“No carrion-stench is mine”, you say like this, that it does not apply to you, O Brahma-kin— while eating sālī-rice, all other things with flesh of fowls so very well prepared; the meaning of this, O Kassapa, I ask: Your food, what sort of carrion-stench it has?
answer Taking life, torture, mutilation too, binding, stealing, telling lies, and fraud; deceit, adultery, and studying crooked views: this is carrion-stench, not the eating of meat. Those people of desires and pleasures unrestrained, greedy for tastes with impurity mixed in, of nihilistic views, unstable, hard to train: this is carrion-stench, not the eating of meat.
The rough, the cruel, backbiters and betrayers, those void of compassion, extremely arrogant, the miserly, to others never giving anything: this is carrion-stench, not the eating of meat. Who’s angry, obstinate, hostile and vain, deceitful, envious, a boastful person too, full of oneself, with the wicked intimate: this is carrion-stench, not the eating of meat.
Those of evil ways, defaulters on debts, imposters, slanderers, deceitful in their dealings, vile men who commit evil deeds in this world: this is carrion-stench, not the eating of meat. Those people unrestrained for living beings here, taking others’ property, on injury intent, immoral, harsh and cruel, for others no respect: this is carrion-stench, not the eating of meat.
Towards others greedy or hateful—they attack them, ever on misdemeanours bent, they go to darkness after death; such beings as this fall headlong into Hell: this is carrion-stench, not the eating of meat.
Not from fish and flesh tasting and not by nudity, not by the plucking of head-hairs, nor growing of matted locks, not by the smearing of the ashes of the dead, not wearing abrasive skins, not following sacrificial fires, or worldly austerities for gaining immortality, nor mantras, nor offerings, oblations, seasons’ services can purify a mortal still overcome by doubt.
Who lives with sense-streams guarded, well-aware, in the Dharma firm, enjoying gently rectitude, beyond attachments gone, all dukkha left behind, that wise one’s unsullied by the seen and the heard.
narrator Again, again the Radiant One this topic taught to that knower of the Vedas, in those mantras expert, thus clarified the Sage in verses sweetly-sounding. Him of no carrion-stench, free who’s hard to trace.
Having listened to these verses well-spoken by the Buddha, free of such stench, all dukkhas dispelling, he of humble heart bowed at the Tathāgata’s feet and there and then requested his own Leaving-home. (Snp 242–255)
The meaning of āmagandha and other considerations
This short Sutta provides us with a number of puzzles beginning with its title. It is critical how this compound of āma and gandha is translated. Āma originally meant “raw” or “uncooked” while gandha is a general word for “smell” which can be qualified by adding the prefixes su “good”, or du “bad”. One might assume from this that the meaning of these words compounded should be “the smell of uncooked food”. In fact, they came to mean “the smell of raw (meat)”. By extension, and considering the lack of refrigeration in tropical India in ancient times and the speed with which raw meat goes off, it implied “the stench of carrion”. Past translators have struggled with this complex word: “such are flesh-savours and not eating meat” (E.M. Hare) “this is a stench. Not the eating of meat” (Saddhātissa) “this is tainted fare, not the eating of flesh” (Norman/Horner) “the foul smell of carrion, not the eating of flesh” (Jayawickrama) These are four examples of the refrain in verses 245–251 according to the authors above.
However it is translated it must apply both to eating meat and the bad “smell” of evil karma. This is because the Buddha in these verses lists evil conduct as “carrion-stench” of great import, as opposed to “the eating of meat”, which is a much lesser matter. Brahmins particularly proclaimed their purity because they adhered to a vegetarian diet, while looking down upon some lower castes who ate meat. To this day while travelling in India one may be asked by a high-caste person if one is a vegetarian. A positive answer to this question will gain one several points of esteem in that brahmin’s mind. This is based upon a common Hindu teaching which could be called the doctrine of “purity through eating”.
If only purity was so easy! The Buddha’s verses in this Sutta point out what is truly impure. However, this should not be taken as a rejection of vegetarian food or a denial of its benefits, specially that it involves no slaughter of animals. Earlier Buddhist views about this are influenced by the example of the Buddhist monk or nun’s behaviour going upon alms round with their bowls, accepting to eat this day whatever food they are offered and then eating it without the discrimination “this is good, this is not”. Such an attitude is reasonable for monks and nuns who have no money and so cannot choose what they will have. But laypeople who do have money are able to choose and may give food which has not involved killing.
And many monks these days do have money. Later Buddhists, as monastic institutions grew in size, perceived that it would be better to advise their donors to adhere to vegetarian diets and to give monastics, from a concern for the animals killed, vegetarian food. Even with this consideration, the main emphasis for all Buddhists is upon the mind, with less stress upon food. That this is correct may be seen from the presence of occasional extremist vegetarians whose concern for a particular diet based upon some “view” of food is in their eyes the most important feature of practising Dharma, while to others their doctrines are a neurotic obsession. At a few places in the Suttas, including this Sutta, it seems that the Buddha when he was offered food containing meat, ate it.
Possibly, since references to this are few, this was a rare event. If challenged the Buddha would give most importance to the state of mind and very much less to the content of food. And it is worth our consideration, though this cannot be an excuse for indulgence, that even the purest of vegans will not be able to eat anything without the destruction of some living beings: to live is dependent upon eating; to eat is to destroy. This is saṁsāra—the wandering through birth and death—and has its dark side, though compassion may limit this. Another odd matter about this Sutta is its participants—only two of them, once a brahmin, Tissa, and the other a Buddha called Kassapa.
At least this is what the Commentary says. In the Sutta itself the name “Tissa” does not occur while the expounder of the Dharma is just called “Kassapa”. Now, both these names are very common in the Suttas where dozens of Tissas occur and many Kassapas as well. While the interlocutor may well have been a brahmin called Tissa, that the Kassapa here should have been a Buddha is more doubtful. There is a Buddha by that name in DN 14, and if we take that reference literally, he lived very long ago. To claim, as Commentary does, that that remote Buddha and that the Kassapa of this Sutta are the same makes for difficulties. The most obvious of these is found in Pāli Commentaries that claim that a new Buddha cannot arise until all marks of a previous Buddha—teachings, robes, stupas, images and so on—have disappeared. This may be called a rather “late” doctrine and in our eyes these days a rather unimportant one.
Still if the Commentary is examined the question will arise: How did this supposed Sutta from the mouth of the Buddha Kassapa survive the intervening aeons to appear eventually in the text of Snp? As this is such a doubtful matter and one which cannot be resolved we are faced with either its acceptance as a wonderful survival from another Budda’s era, or more likely the verses of a disciple of “our” Buddha, one of a number of disciples called Kassapa. This however, will not explain references to a Buddha in the last two verses.
Two other minor matters may be mentioned here. Verse 252 gives poetically a list of wrong practises, wrong because by themselves they will not lead to liberation though some of them may have value. These austerities, mild or severe, were not praised by the Buddha as he was surrounded, outside his own disciples, by extremist doctrines and practitioners, who held the wrong view that liberation was to be attained by dukkha.
A similar but shorter verse is found at Dhp 141: Neither going naked, nor matted hair, nor filth, nor fasting, nor sleeping on the earth, no penance on the heels, nor sweatiness, nor grime, can purify a mortal still overcome by doubt. Whoever the Kassapa was, he was faced by a Tissa who was either stupid or prejudiced, since the teacher had to repeat his teaching again and again according to verse 254! A further use of this word in Snp at verse 723 is in the negative form nirāmagandha where it is translated “carrion-stench”, but seems to refer not to food but to sex.
2.3 “Conscience” and so on Hiri Sutta
Though this person says “I am your friend”, nothing’s done for you as comrade would, but bereft of conscience, e’en despising you: as “not one of mine” this person should be known.
Who uses pleasant words to friends but does not act accordingly, wise people understand like this: “a speaker not a doer.”
That one’s no friend who diligently seeks your faults, desiring strife; but with whom one rests, as child on breast, is friend indeed who none can part.
One who causes states of joy, who brings praiseworthy happiness, who’s grown the Fruits’ advantages, the human burden bears.
Having drunk of solitude and tasted Peace sublime, free from sorrow, evil-free, one savour: Dharma’s joy. ₂₆₀ (Snp 256–260)
Notes on the Hiri Sutta
First, a few words upon the translation of hiri into English. Most translators have used “shame” but there are many objections to this: hiri as a quality in the Suttas and Abhidhamma is wholesome, a good quality. It features notably in the Suttas at AN 2.8–9 where hiri and its companion ottappa are translated as “shame and fear of blame” (Gradual Sayings, pts) though the translator in a footnote has “conscientiousness” as an alternative for the first of these. This ungainly word is preferable to “shame”, as the latter in English could not be called totally wholesome being associated, as it is, with guilt. Hiri and its companion by contrast are called bright (sukka) dharmas and praised as world’s protectors.
They protect the world from degeneration to greed, hatred and delusion. Protecting the world has two meanings—protecting the mind of the potential doer, and protecting others from the sufferings brought about by unrestrained evil. Ñāṇamoli in his translations suggests “shamefulness” for hiri but this does not cover subsidiary meanings such as “shyness” or “bashfulness” which cannot be described as wholesome qualities. “Conscience” will be appropriate in some places and “modesty” in others, sometimes even “decency”. It is difficult to find an English word to cover all this. Ottappa is best translated as “fear of consequences” and with hiri acts as a brake for some peoples’ unwholesome drives. The verses of this Sutta are a rag-bag; bits and pieces from here and there somehow cobbled together with little attention to coherence.
Though called the Hiri Sutta, it is not mostly about conscience, decency, shame etc., but rather concerns the qualities of a good friend. The Pāli Commentary tries to make sense of these verses by giving them an invented occasion when a brahmin asked of the Buddha four questions. However this seems an artificial “explanation” and has led to some strange translations. (For the four questions see Saddhātissa’s translation). The first three verses are straightforward but the fourth has had many and varied translations. I have not followed the Pāli Commentary in interpreting this Sutta.
The fourth verse describes a person who has fully practised the Dharma and is fit to be a teacher of others, a bodhisattva perhaps since he/she bears the human burden by removing it from others who suffer. A true friend indeed! Verse 5, a favourite of mine, is from the Dhammapada (205) while verse 2 appears also at Jataka iii 193, Vaṇṇāroha Jātaka, No. 361.
2.4 The Supreme Good Omens Mahāmaṅgala Sutta
Thus have I heard: At one time the Radiant One was dwelling at Jeta’s Grove in the park of Anāthapiṇḍika near Sāvatthī. Then, as night was ending, a deva of surpassing radiance, illuminating the whole of Jeta’s Grove, went up to the Radiant One and stood to one side after saluting him. Standing there that deva addressed the Radiant One with a verse:
deva Of humans, gods, there are so many who have sought to know good omens which, they hope, will bring them safety: tell then the supreme good omen. buddha Not consorting with the foolish, rather with the wise consorting, honouring the honourable: this is a supreme good omen. Living in befitting places, having in the past made merit, right direction in self-guidance: this is a supreme good omen.
Ample learning, and a craft, too, with a well-trained disciplining, any speech that is well-spoken: this is a supreme good omen. Aid for mother and for father, and support for wife and children, spheres of work that bring no conflict: this is a supreme good omen.
Giving, practising by Dharma, with support for kin provided, karmas causing no obstructions: this is a supreme good omen.
Shrinking, abstinence, from evil, from besotting drink refraining, diligence in Dharma-practice: this is a supreme good omen.
Respectfulness, a humble manner, contentedness, and grateful bearing, hearing Dharma when it’s timely: this is a supreme good omen.
Patience, meekness when corrected, visiting too those pure in practice, discussing Dharma when it’s timely: this is a supreme good omen.
Ardour, and the Good life leading, insight into Truths so Noble, realization of Nirvāṇa: this is a supreme good omen.
Though one is touched by Worldly Dharmas yet one’s mind does never waver, griefless, spotless and secure: this is a supreme good omen.
Having practised all these “omens” everywhere they go unvanquished, they go everywhere in safety: such is their supreme good omen.
False maṅgalas and Dharma-maṅgalas
In the Buddha’s days, as in our own, people adhered to the superstitious ideas of what is lucky/unlucky, auspicious and its opposite and even “religious” omens of fortune and misfortune. Such events, happenings and bodily marks have of course varied through the ages but the ideas and superstitions connected with it remain a part of many peoples’ lives. India being a vast country with many languages and cultural differences, then as now, had differing traditions about what was lucky but no certainty could be reached about the underlying reasons why “a” was lucky and “b” unlucky.
Tradition could not agree about it. This is what the Maṅgala Sutta’s first verse is about. Devas and humans decided to ask the Buddha about this matter. Before we read his list of 37 “supreme good omens”, we should be clear about the usual understanding of omen. An example that I encountered years ago in Thailand will illustrate the tangled and confused nature of omens generally. In Thailand, where bhikkhus usually go out to collect their food with their bowls in the early morning, the sight of a monk or several of them, as soon as the house or shop door is opened, is reckoned to be very auspicious.
This “auspiciousness” does not take account of whether the monk or monks are ennobled by their Dharma practice, or whether they are guys using the robes to get an easy livelihood. This “omen” of the sight of early morning monks of whatever kind, is reckoned “good”. Opposed to this illogic is the idea held by Chinese, of whom there are many in Bangkok and other Thai cities. If they behold a monk first thing in the morning, this is reckoned in their tradition as inauspicious, not a good day for the making of money. Why? Though it is hard to believe, the argument goes thus: Monks own nothing (at least they are not supposed to own much) and they teach a doctrine of nothing (a confused reference to what is called “emptiness” or “voidness” in English), so they are ill-omened for businessmen! Here are two cul-tures with quite opposed ideas upon a supposed omen! Is one more true than the other? No, both are superstitions, because the reason behind these “omens” is not based upon cause and effect.
The causes (seeing monks) have no real relation to the supposed effects of either auspicious (Thai idea) or inauspicious (Chinese). In some cultures which are supposed to be scientifically “advanced”, still many may be found who adhere without thought to ancient superstitions about what is good, lucky, or an omen. The Buddha’s standard of auspiciousness transcends these confused ideas and offers a clear summary of what is truly beneficial for everyone irrespective of race, language, culture, and religion. The Sutta, which is straightforward, does not need a detailed commentary, though if one is required, the classical Pāli Commentary upon this Sutta is translated in Minor Readings and Illustrator published by the Pāli Text Society. The translation of this book and of the Sutta quoted here is by Ven. Ñāṇamoli Thera, who tirelessly devoted his life to rendering many Pali texts into English, some of them quite abstruse.
In his honour, and with the permission of the pts, I quote his translation here with one or two minor changes. One note upon the line: “Though one is touched by Worldly Dharmas” may be useful. What are the worldly dharmas that one may be touched by? This refers to the famous eight lokadhammā found principally in AN 8.5–6.
In my old translation made in Wat Bovoranives, Bangkok, the verses of this Sutta read as follows: Gain and loss together with honour and dishonour, blame and praise, happiness, dissatisfaction¹ too, these, the impermanent conditions of mankind never perpetual, perturbate are they: these, the heedful one with wisdom well-endowed carefully discerns as conditions perturbate.
Desirable conditions do not agitate the mind, nor conditions undesired and can make resentment rise, compliance, opposition too, are for that one no more, not smouldering are they, to non-existence gone; and then having Known that Stainless, Griefless State, rightly one Knows becomings’ Other Shore. (AN 8.6)
2.5 To the Yakkha Sūciloma Sūciloma Sutta
Thus have I heard: At one time the Radiant One was dwelling in Gaya at the Stone Couch in the place of the yakkha Sūciloma. At that time the yakkhas Khara and Sūciloma paused nearby and the former said: “That is a monk”. “He’s not a monk, he’s just a ‘mere-monk’; but wait until I find out whether he’s a monk or a ‘mere-monk’.” Then the yakkha Sūciloma approached the Radiant One and pressed his body against him, at which the Radiant One drew back.
The yakkha then said to him, “Are you afraid of me, monk?” “Friend, I am not afraid of you, but your touch is evil.” “Monk, I shall ask you a question and if you do not reply to me I shall overturn your mind, split your heart, and grasping you by the feet fling you to the other side of the Ganges.” “Friend, I do not see anyone indeed who in this world with its devas, Māras and Brahmā-gods, together with its people—monks and brahmins, rulers and ordinary persons—who could overturn my mind, split my heart and grasping me by the feet fling me to the other side of the Ganges. Still, friend, you can ask whatever you wish.” Then the yakkha Sūciloma addressed the Radiant One with this verse.
sūciloma From whence the causes of both lust and hate, from what are likes, dislikes and terror born, what origin’s there for thoughts in mind, as boys harass a (captive) crow? buddha From causes here come lusts and hate, from here, likes, dislikes and terror’s born, present origin’s there for the thoughts in mind, as boys release a (captive) crow.
Born of lubricity, arisen from self, bearing branch-born roots as the banyan figs, such are they in sensuality entwined, as woods entangled by the stinky-vine. Listen, O yakkha, for those who know, from where these causes come-- all they dispel, they cross this flood so hard to cross, uncrossed before, to not become again. (Snp 273–276)
Remarks upon Sūciloma Sutta
Yakkhas are perhaps demonized wild non-ariyan inhabitants who lived in forests and had few possessions, but some reputation in magical matters. Sūciloma, a name meaning “needle-hair” was possibly a very hairy male, though one may doubt that his hair was needle-like. The Buddha’s remark that he was not afraid of him but that his touch was “evil” may mean that this yakkha was unwashed and malodorous. Yet even though he seems to have been uncouth, the question he asked is not that of an ignorant person. The question-verse in its first three lines has the Pāli interrogative kuto, “whence, from where, from what”.
Kutonidāna in the first line means “from whence the causes”, kutojā in the second translates “born from what”, while the third line has kuto samuṭṭhāya is “from what origin”. This question is framed very much in Buddhist teaching: the enquiry into causality. The simile in the last line raises a number of questions, the first of them being, what is it that boys do to a crow? We are not told in the Sutta about this and most translators have resorted to the Pāli Commentary. There it is explained that boys catch a crow, tie string to its legs, and let it go as far as the string permits when they jerk it and so crash the crow. Sounds like boys generally have not changed much!
This may be true, or perhaps the Commentary has based its tale on later behaviour of boys! As the line reads it is literally “as boys a crow … ” The space here is for translation of the verb ossajjati which pts Dictionary says means “to let loose, let go, send off, give up, dismiss, release”, while Cone’s A Dictionary of Pāli adds “lets go, releases, throws, abandons”. The Pāli Commentary glosses this verb with khipati, to throw. Translators so far have rendered the simile: “drag down as boys will drag a crow” (E.M. Hare), “(harass) as boys do a crow” (Saddhātissa), “as young boys toss up a (captive) crow” (K.R. Norman), “like (tethered) crow pulled by boys captors) earthward” (Mrs Rhys Davids in Kindred Sayings, Saṁyutta Nikāya,Vol. I), and “(toss one around) as boys toss up a crow” (Bhikkhu Bodhi in Connected Discourses of the Buddha, Saṁyutta Nikāya).
While the ossajjati will support such translations as “drag”, “toss up”, “pull”, etc, it cannot stretch to “harass”: “harass” and even “torture” are what the boys are undoubtedly doing to the crow, an interpretation rather than a translation. As khipati = “to throw” is a commentarial gloss this gives more latitude. The simile of the boys and the crow is interesting and unusual. The Commentary explains that the boys represent the thoughts, while the crow is the mind which is either harassed or released. No doubt the Pāli Commentary identifies the boys as unwholesome states of mind and this is fitting in the first verse but even if the same meaning is given to the simile in the second verse, it will not fit. Suppose that one chooses “toss around” as the translation for ossajjati in both verses this is only appropriate for the verse, not for the Buddha’s reply. All translators without exception, in following the Commentary, repeat the same rendering of the simile in both verses.
But now, supposing that the Buddha has played with the multiple meanings of the verb ossajjati, so that a different meaning in the second verse is appropriate in translation? To appreciate that this might be so, we have to consider the meanings of ito which replaces kuto in the second verse. In this verse ito appears three times and is rendered “here”, “now”, and “present”. The Buddha in this verse has emphasized that “causes”, “birth”, and “origin” are not so much a matter of the past, especially of such beliefs as in past lives, as the first verse suggests, but concern the present. This emphasis on the present ties in with such teachings as:
One should not trace back the past or on the future build one’s hopes, the past is just the left-behind, the future is the yet-unreached; rather with insight one should see each dharma as it arises now … (MN 131 Bhaddekaratta Sutta)
And of course with the practice of mindfulness. As the second verse deals with causality in the present moment which would lead to Awakening in the present, and as the verb ossajjati can mean “release, let go, loose”, it seems appropriate to translate the line as: “as boys release a (captive) crow”. This pair of Pāli verses could be corrupt, as traditions other than the Pāli texts vary widely. The Sutta is repeated in SN 10.3 and readers should consult portions of the Commentary translated in Connected Discourses of the Buddha, Vol. 1, for further information.
2.6 Wrong Conduct in the Bhikkhu’s Life Dhammacariya Sutta
The Good Life living, with Dharma accordingly, they say that this is wealth supreme. But if one leaves the household life gone forth from home to homelessness and then be one of those foul-mouthed, beast-like, delighted doing harm, such a one’s of evil life increasing “dust” within himself,
a bhikkhu delighting in quarrelling while in delusion wrapped, knows not the Dharma even when it’s by the Buddha pointed out; led along by ignorance so that one harms those of well-grown mind, and does not know defilements’ path that leads to hellish life.
To Downfall going on and on, from life to life, from dark to dark, a bhikkhu such as this indeed hereafter to dukkha descends. One such with blemishes is like a public shit-pit filled to the brim, used for many years, so very hard to clean.
O bhikkhus, when you come to know one such attached to household life-- of evil desires and evil thoughts and of evil ways of behaviour, all of you united then should shun, avoid a person such, blow away these sweepings and throw away that trash,
and suchlike chaff winnow away— those sham monks, those conceited monks — having blown them off, those who are of evil wants and wrong resorts, then living in purity with the pure with mindfulness you will abide, in concord live, intelligent— you will arrive at dukkha’s end. (Snp 277–286)
Notes on the Dhammacariya Sutta
This Sutta is unusual in that it contains no indication of who is teaching, though one may assume that it is the Buddha. Of course, the Commentary offers an occasion for its teaching and makes it plain that the Buddha is exhorting the bhikkhus. Though called “Dhammacariya” it could better be known as the Adhammacariya Sutta as most of the verses concern the wrong conduct of a bhikkhu.
The language of condemnation of wayward monks is here quite strong and is directed at those who have major failings rather than peccadilloes. Obviously, such monks were hard to reform and the verses in the middle part of this Sutta advise monks to avoid such people. Perhaps they were considered irreformable and there is certainly no suggestion here of compassionate action towards them.
In one sense, just as all humans can be labelled “crazy”, so we are all “shit-pits” to some degree. Only those ennobled by the Dharma are free of these taints. So then the language of some of these verses seems unnecessarily severe. Perhaps these stanzas were composed by a particularly self-righteous monk who felt himself far above the failing of his brethren. How they came to be attributed to the Buddha is unknown.
2.7 How Brahmins Lived by the Dharma Brāhmaṇadhammika Sutta
Thus have I heard: At one time the Radiant One dwelt at Sāvatthī, in the Jeta Grove, Anāthapiṇḍika’s park.Then many decrepit old Kosalan brahmins, aged, elderly, advanced in years, attained to old age, those indeed of palatial abodes, went to the Radiant One and exchanged greeting with him. When this courteous and amiable talk was finished they sat down to one side. Sitting there these brahmins of palatial abodes said, “Master Gotama, are there now to be seen any brahmins who practise the Brahmin Dharma of the brahmins of old?”
“No, brahmins, there are no brahmins now to be seen who practise the Brahmin Dharma of the brahmins of old.” “It would be excellent if the good Gotama would speak to us upon the Dharma of the brahmins of old if it would not be too much trouble.” “Then brahmins, listen well and bear in mind what I shall say”. “Indeed, venerable” said those brahmins of palatial abodes to the Radiant One. He spoke as follows:
In ancient times the sages then austerely lived, were self-restrained, let go five bases of desire to fare for their own benefit. Brahmins then no cattle had, no gold, no grain they hoarded up, their grain, their wealth was Vedic lore— this the treasure they guarded well. For them, whatever food prepared was by the doorway placed from faith prepared for those who sought, for (donors) thought it should be given.
Then in various states and provinces rich in colourful cloths well-dyed with furniture and dwellings too with these to brahmins they paid respect. Unbeaten were brahmins and inviolate— guarded by Dharma-goodness then, none hindered or obstructed them when they arrived at household doors.
Until the age of eight-and-forty they practised celibate student life-- the brahmins of those ancient times fared seeking knowledge and conduct good. Those brahmins went not to others’ wives nor bought a wife from other clans; by mutual consent together they came, being happy with each other.
Brahmins then did not indulge in sexual intercourse out of time, during menstruation, but only when wives were free from this. ₂₉₄ The celibate life was praised by them with virtue and uprightness, friendliness, penance and gentleness, harming none and patient too.
Whoso ’mong them strong efforts made resembling Brahma, best, he never did engage in sex not even in a dream. Then some of them with wisdom blest followed his practice path praising the celibate life, as well as virtue and as patience too.
Having begged rice, butter and oil, with cloths and bedding too, they sought and stored these righteously, and from them made a sacrifice: during that sacrificial rite cattle they never killed.
Like mother (they thought), father, brother or any other kind of kin, cows are our kin most excellent from whom come many remedies. Givers of good and strength, of good complexion and the happiness of health, having seen the truth of this cattle they never killed.
Those brahmins then by Dharma did what should be done, not what should not, and so aware they graceful were, well-built, fair-skinned, of high renown. While in the world this lore was found these people happily prospered.
But then in them corruption came for little by little they observed how rajahs had to splendours won with women adorned and elegant, and chariot, yoked to thoroughbreds, caparisoned, embroideries finely sewn, and houses well-designed with walls— insides divided into rooms,
filled with crowds of women fair and ringed by herds of increasing cows— all this the eminent wealth of men the brahmins coveted in their hearts. Then they composed some Vedic hymns and went chanting to Okkāka king: “Great your wealth and great your grain, make sacrifice to us with grain and wealth”.
That rajah, Lord of chariots, by brahmins was persuaded so he offered all these sacrifices: of horses, men, the peg well-thrown, the sacrifice of soma drink the one of rich results— while to the brahmins wealth he gave: of cattle, bedding and of cloth with women adorned and elegant and chariots yoked to thoroughbreds caparisoned, embroideries finely sewn,
dwelling in which one would delight, these well-divided into rooms and many different kinds of grain, this wealth he to the brahmins gave. When they had all this wealth received to hoard it up was their desire for they were overwhelmed by greed— their craving thus increased— so they composed more Vedic hymns and chanting went to Okkāka king.
“As water is, and earth, as well as gold, as grain as well as wealth, in the same way for human beings, and cattle are necessities; Great your wealth and great your grain, make sacrifice to us with grain and wealth”.
That rajah, lord of chariots, by brahmins was persuaded—so in sacrifice, he caused to kill cattle in hundreds, thousands too. But neither with hooves nor horns do cows cause harm to anyone, gentle they are as sheep yielding us pails of milk; in spite of this the rajah seized their horns, slew them by the sword.
Then devas, antigods, demons, led by Indra, even the ancestors, cried out “Against the Dharma is all this!” while fell the sword upon the cows. In former times three ills were found: desire and hunger and decay; but due to the killing of cattle, ninety-eight diseases came.
This adharmic wielding of weapons, descended from times of old: in this are the innocents slain, while ritual priests from Dharma fell. So this ancient practice, base, is censured by the wise; where similar things are seen, people blame the ritual priests.
When Dharma was perverted thus, merchants and workers split apart, and warrior-nobles split as well, while wife her husband did despise. Then nobles and those of Brahmā “kin” and others restrained by love of caste, neglected then their laws on “birth” and under the sway of pleasures came.
When this was said the brahmins of palatial abodes exclaimed to the Radiant One: “Magnificent, Master Gotama! The Dharma has been clarified by Master Gotama in many ways, as though he was righting what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding a lamp in the dark so that those with eyes could see forms.We go for refuge to Master Gotama, to the Dharma and to the Saṅgha. May Master Gotama remember us as upāsakas who from today have Gone for Refuge for life.” (Snp 287–318)
The rich old Brahmins and the Buddha What happened?
Imagine the scenario: the Buddha is seated in the grounds of the Jeta Grove outside the prosperous city of Sāvatthī (Śrāvasti). A number of really old brahmins who are also rich come to call on the Buddha, no doubt in chariots, and with servants and possibly pupils as well. That they are old is insisted upon by the use in the text of no less than six adjectives to this effect, so we may picture them in the 70s, 80s or 90s even. That they are rich is described by only one word mahāsāla, literally “of great halls”, surrounded no doubt by great estates from which they derived much wealth.
As was the custom among Indians, especially brahmins, in approaching a Teacher, they first exchanged greetings and no doubt their names with the Buddha, and we are told that this included “courteous and amiable talk”. This was taken to be a polite and auspicious beginning to contact with a Teacher. Sitting to one side is also polite, in this way a visitor does not presume to occupy the space immediately opposite the Teacher. Then one of these rich old brahmins speaking on behalf of the others, asked his astonishing Question. At this point we may pause in our imagination of the scene and bring to the fore our examining faculties: Why did these old brahmins ask the Buddha a question which they must have known would receive a negative reply? They would know—perhaps partly from their own lives—that brahmins of their times conducted themselves far differently from the ideal brahmins of the past.
And of course the Buddha denied that there were any brahmins in their times who lived according to the ancient brahmin Dharma. The old brahmins then asked him very politely, (“if it would not be too much trouble”) to discourse upon this subject. The puzzle posed by the Sutta is why the brahmins asked this particular question. They would know the conditions of most brahmins in their society: a glimpse of this may be had from some verses of Snp 618–625. There we learn that so-called brahmins were farmers, craftsmen, merchants, servants, thieves, soldiers, priests and rajahs.
But the Buddha’s very high standards on what constituted a brahmin (626–653) went far beyond these worldly descriptions. From their studies of the Vedas and auxiliary literature, they would know how brahmins were portrayed in the distant past, so why did they, according to this text, ask the Buddha about this. It could be that some of them were curious as to how the Buddha would reply, for, after all, he was not regarded by them as an “orthodox” brahminical teacher. Perhaps he would give a scathing account of brahmin behaviour which they could then argue with him. Or perhaps they wished an answer from a teacher they knew to be famous who would see this question in a different light. In general though, the brahmins in the Pāli Suttas are portrayed as orthodox and conservative, having little interest in exploring others’ teachings.
There are notable exceptions, as with Vāseṭṭha and Bhāradvāja at Snp 3.9, but most brahmins did not welcome other teachers examining and criticizing parts of the Brahmin Dharma. In any case these brahmins did not ask a question which could go beyond their own tradition. As an alternative to these speculation there is the possibility that the occasion” (nidāna) for this discourse has nothing to with rich old brahmins asking an improbable question. Prose Suttas have “occasions” describing when and where they were spoken by the Buddha and there are a few cases of this in Snp. In the majority of the poetic Suttas there is no occasion given in the Snp text, but the Snp Commentary provides “occasions”, some of which are more likely than others.
Let us suppose that this “occasion” though included in the Snp text is in fact a later addition to the verses and provides a story upon which may be build a strong Buddhist criticism of the brahmins. This supposition would dissolve away the story of old brahmins asking about their own Dharma.
Brahmins, those then past and then present
Verses 287–301 concern how the ancient brahmins lived with their ideal conduct given in detail. Whether this is looking back upon a “golden age” of brahmins, or whether it agreed with the facts of history, is hard to tell, though it is common to all religious traditions that they begin with a flowering of true spirituality, to be followed over generations by decline. Verses 287–291 could almost apply to the lives of good bhikkhus who also are held in honour for their austere and compassionate practice and so receive gifts from their supporters. The next verse introduces a particularly brahminical practice, the long studentship of young celibate brahmins more or less spent with their teachers. When this period of the Good Life was complete then brahmins married.
Verse 294 throws light upon brahminical fears of “pollution”, that is, of degradation from their caste, in this case caused by contact with menstrual blood. Hindu law books contain many examples of what leads to being outcasted, such as travelling overseas and partaking food not cooked by brahmin-caste people, and so on. By contrast, the Buddha emphasized pollution of the mind/emotions. However, verse 295 pictures a Good Life which would be an ornament to anyone whether in Buddhist monastic robes or within other religious traditions. There follow two verses strongly advocating the celibate life in a way that could describe good bhikkhus too. From 298 onwards there are verses upon “begging”. English does not have a very good word to translate yācati as understood by Buddhist teachings. A bhikkhu going on almsround must be silent, unless spoken to, and may not ask for food generally though allowances are made for sick monks.
They collect in their bowls whatever people are happy to give to them. This dignified practice differs in many ways from the pictures conjured up by “begging”. Verse 298 emphasizes that the original form of brahminical rites involved no bloodshed and is followed by two verses praising cattle, particularly cows, for their benefits to human society. No mention of course, is made of the so-called benefits of beef! Those brahmins then, and most of them today, were vegetarians and appreciated the many products that come from milk. The results of this kindness to cattle and Dharma-practice generally are listed in 301. But as is the way in this world, this happy state could not continue. The causes of brahminical decline are spelt out in the next few verses.
Many of these factors would apply equally to Buddhist monastic degeneration. Just as those brahmins of old greedily stared at the wealth and luxury of the rajahs’ courts and coveted what they saw, so many Buddhist monks these days want to enjoy the pleasures advertised in so many ways in “western” materialistic life. It is worth our reflection upon present times, when so much adharma is practised, and so many new diseases have arisen as dangers for us now. Could there be causes and effects—past human causes with painful results for us? Weapons and killing are clearly stated (315) to be not the way of Dharma. But if we view our world now—through newspapers, radio, television and so on—what do we find every day: more and more violence. Some of it is dressed up as the lawful control of others who would bring even worse evils than we have presently. Powerful people, the present-day representatives of rajahs, speak upon this and are believed.
“Well, they must know, mustn’t they? They must know more than us!” So the blind follow the blind. What good can ever come from violence? This is not to recommend pacifism in its extreme forms for even the famous Buddhist king, Asoka, kept an army, though he did not use it for offensive warfare after he became a Buddhist. But in general, violence begets violence, while as Dhammapada 5 reminds us: Never here by enmity are those with enmity allayed: they are allayed by amity— this is the Natural Law.
The Sutta closes with two verses upon the destruction of traditional norms caused by the violence (in this case of the sacrifices) in their society. Even if the norms of that society (caste, discrimination and even persecution of low caste and outcaste people) does not recommend itself to our understanding of civilization, still it was an established code of behaviour. But the Buddha, whose essential teaching was (and is) karmic causation, pointed out and made clear that ritual sacrifices involving violence cannot possibly bring the good results of peace, good health and wealth. The (violent) causes do not agree with the desired peaceful results. If we desire peace these days, this causation still applies: peace, happiness and spiritual growth can never be brought about by more and more dreadful weapons. Evil cannot be put down by more evil even when this is disguised by the powerful calls of nationalism, destruction of violent foes and our personal safety in future.
2.8 Dharma as a Boat Nāvā Sutta
As devas do venerate their lord, Indra king, so likewise to that person from whom one knows Dharma, respected, clear-minded, and very learned too, that teacher makes manifest the words of the Dharma.
This having considered then, the wise person, while practising Dharma according with Dharma, becomes learned, intelligent, subtle-minded too, by diligently dwelling with one who is Such.
But by following the foolish, inferior fellow, who’s not found Dharma’s goal, while envious of others, to death one will come before Dharma knowing, not having crossed over (the river of doubts).
Just as a person going into a river swollen in flood and very swiftly flowing, would be carried away by the force of the current— then how can this person help others across? So it’s the same with the unpractised person, who knows not the Dharma as explained by the wise, sans knowledge profound, not crossed over doubting: how could this person cause others to Know?
But one who does on a strong boat embark, furnished with oars and rudder complete, as skilled in the means, with wisdom as well, that one can take so many others across. Of mind developed deeply, one who Knows truly, one of great learning, or unshakeable Dharma, other people can lead who possess the capacity to listen attentively and penetrate deeply.
Therefore be sure to frequent a True person, an intelligent one who is of great learning, realized in the meaning, practised on the Path, a Knower of Dharma attained to the Bliss. ₃₂₆ (Snp 319–326)
Commentary on Nāvā Sutta
319: Whether the word viññāṇa in the second line should be translated “knows” (in an intellectual sense) or “Knows” (through personal experience of Dharma’s truth), one’s Dharma-teacher, or many Dharma-teachers, should be greatly respected. They have opened one’s eyes to the treasure of the Dharma, a gift excelling all other gifts. How they should be revered will vary with different cultures, even simple matters of prostration and añjalī vary greatly, while some traditional marks of reverence may not be appropriate in “western” lands. Still, these things are not so important in comparison with heartfelt devotion and helpfulness. Those who truly revere their teachers never create trouble for them nor do they stir up strife among their disciples.
320: “Practising the Dharma according with Dharma” (dhammānudhammapatipatti) is obviously opposed to the egocentric method of “practising Dharma according to oneself ”. With the former since it is Dharma-practice according with the teachings and principles of Dharma which will advance experience of the Dharma, while with the latter the only result will be to lead away from Dharma and from one’s teacher’s instructions. The qualities of both the teacher and the pupil are both mentioned in this verse, and it is obvious that pupils, with diligent practice, will become like their teacher in virtues and wisdom, eventually to become teachers themselves. Awakened teachers are sometimes referred to as those who are Such (tādi) that is, they have Known the Dharma as Such (or Thus) and not otherwise.
321: The dangers of not practising with a teacher who is Such but “following a foolish inferior fellow” are made plain in this verse. This description of an unworthy teacher and the disadvantages of being a student under him/her remind us of the verse (Snp 262): Not consorting with the foolish, rather with the wise consorting, honouring the honourable: this is a supreme good omen.
The river of doubts is the experience of all unenlightened people. What do they doubt? They think that they know through blind devotion, intellectual knowledge or by following tradition, that really they Know but they only believe. “To believe” in fact, means “not to know” although one may be sure that one’s belief is pure and correct, even the only doctrine which is true. But as belief in doctrines, including Buddhist ones, means that these have not been verified, there must, somewhere in the back of the mind, be doubt. The effort to believe, for instance in six improbable things before breakfast, is a rather unskilful way to cover up doubts. Doubts make for interior conflict, while beliefs can lead to exterior conflicts, even to bloodshed, persecution and wars.
What are called religious beliefs in English are included under the Pāli-Sanskrit word diṭṭhi/dṛṣṭi, literally “what has been seen”, hence the English translation “view”. Right views are those which accord with Dharma whether in matters of moral conduct (sīla),meditation (samādhi) or in wisdom (paññā/prajñā). Dharma in this sense does not equate solely with “Buddhism”. It is not only Buddhists who are good, kind and generous people and who purify their minds! Wrong views may be minor matters of belief held in the mind but not disputed with others, or they may lead to violence, killings, sectarian wars and assassinations. In general, holding views is a block to spiritual development. Holding Buddhist views of any kind means one has not seen the Dharma for oneself. Holding wrong views—and there is a great variety of them—is destructive of Dharma both within and without. Believing in the Dharma may be a first step but it should not be long adhered to: clinging to the Dharma is just another kind of clinging (upādāna) and this is certainly not Dharma. Dharma is to be verified, not views to be clung to.
322–3: The first of these verses presents a striking simile with a question at its conclusion. So, how can this person help others across these floods? The help that they try to give others—to get them across the floods of ignorance and craving—could not succeed because they have not yet experienced “knowledge profound” and so have not gone to the Further Shore themselves. Elsewhere too, the Buddha speaks about the situation where one stuck on this shore of saṁsāra will be unable to extricate another person in the same plight: “This situation does not occur, Cunda, that one person sunk in a morass will be able to pull out another in the same plight” (MN 8), but one who is no longer stuck will be able to extract another.
The Suttas also speak of three persons: one sunk in quicksands, another with one foot upon dry land, and last the person with both feet on firm ground. Only the last one, representing Buddhas and Awakened masters, is capable of pulling out others from the saṁsāra-morass. The middle person may be able to give some help as they have some personal experience of the awakening Dharma, but the first person can hardly help others. Even if one has vowed, as in Mahāyāna traditions, to cross over all beings to Nirvāṇa, still one must spend many years with good masters, learning and practising, before this can be even partly accomplished.
324: The strong boat is the Dharma. I have been fortunate to know a number of teachers who may have crossed over in the Dharmavessel and taken many others across. These teachers’ Dharma, both their instructions and their conduct, was wonderful, the words and actions of those gone beyond self. They had hundreds or thousands of pupils who revered them as models of the Dharma manifest in a living person. So of course, they could “take so many others across”.
In another Sutta (MN 22) the Buddha says: “I shall show you how Dharma resembles a raft, being for the purpose of crossing over, not for the purpose of grasping. Suppose a traveller saw a great expanse of water, whose near shore was dangerous and fearful, whose further shore was safe and free from fear, but there was no ferry or bridge. Then after considering this, he collected grass, twigs, branches and leaves and bound them together in a raft, supported by which, and making efforts with his hands and feet, he got safely across. Then when he had got across, he thought ‘This raft has been very helpful to me, since by its means I got safely across; suppose that I hoist it on my head or load it on my shoulders and go wherever I want?’ What do you think, bhikkhus, would that man, acting thus, be doing what should be done with a raft?”
“No, Lord.” “What should he do with it then? lf when he got across, he thought, ‘This raft has been very helpful to me since by its means I got safely across; suppose I haul it up on dry land or set it adrift on the water and go where I want to go?’ That is how he should do what should be done with a raft. So I have shown you how the Dharma resembles a raft, being for the purpose of crossing over, not for the purpose of grasping. When you Know Dharma resembling a raft, then even Dharma should be abandoned, what to speak of nonDharma.”
The strong boat of Dharma can also be a vast vessel, as in a Mahāyāna sutra: What then again is the vessel leading to Bodhi? Standing upon it one guides all beings to Nirvāṇa. Great is that vessel, immense, vast like the vastness of space Those who travel upon it are carried to safety, delight and to ease.
So going across the ocean, lake, river, floods, has been taught in many ways by the Buddha according to the persons being addressed.
325: “Unshakeable Dharma” is only found in those who Know and See. They are not unshakeable because of obstinacy, or from attachment to views, dogmas or to their own ideas. No force of any kind can shake their Knowing and Seeing the truth of the Dharma. They are unshakeable, as the traditional Pāli Commentary remarks, by any or all of the eight Worldly Dharmas: gain and loss, honour, dishonour, blame, praise, happiness, dissatisfaction (= dukkha). See also Commentary on Snp 2.4. 326: “Attained to the Bliss”. Sukha in this book is usually translated “happiness” but the sukha referred to here is that of realization of Dharma beyond all views.
2.9 What is Good Conduct? Kiṁsīla Sutta
sāriputta With what kinds of conduct and morality, growing in what sorts of karmas, will a person well-established be for attainment of the highest goal? buddha Let that one be an honourer of elders, never envious, a knower of the right time for the teacher seeing, and when Dharma’s being taught, a knower of that time to listen precisely to those well-spoken words.
And at the right time go to the teacher’s presence in an unassuming way, discarding obstinacy, with restraint and recollection of the way to practise, remembering the Dharma for the life of purity.
Dwelling in the Dharma, delighted in Dharma, in Dharma established, and skilled in deciding Dharma, never uttering words to the Dharma’s detriment, Let such a one be guided by well-spoken truths.
Disputatiousness, gossip, complaints and ill-will, deception, hypocrisy, longing and pride, aggressiveness, harshness, defilements-attached, fare abandoning these, pride-free, of steady mind.
Understanding’s the essence of well-spoken words, while that and the learnt is the essence of calmness; but wisdom and learning in one do not grow— that person who’s hasty and negligent both.
Delighting in Dharma by Noble Ones taught, their mind, speech and body all unsurpassed—in gentleness, peace, meditative-states firm, attained to the essence of wisdom and learning. (Snp 327–333)
2.10 Wake up! Make an Effort! Uṭṭhāna Sutta
Get up and sit! What need of sleep! For the sick what rest is there, pierced by the dart of pain? Get up and sit! Train hard for peace. Let not Māra know that you are negligent, deluded and under his control.
Cross beyond this craving— tied to, desiring which gods and men remain. Don’t let this chance pass by: those who do so grieve, sending themselves to hell!
From “dust” arises negligence, from negligence to more: by diligence and knowledge, pluck out the dart oneself. ₃₃₇ (Snp 334–337)
A pithy comment
How long has one to live? Does an end, the old end of death, come today, tomorrow, a few weeks or months away? And here we are lying down for hours and hours. Do we sleep so long because life is so painful—too much dukkha. And when we reach bodily sufferings even the escape of sleep and drowsiness may be no longer available.
“Get up and sit”, means “do it while you can!” The obvious pleasures do not last for long and a time will come when even comforts no longer manifest. Life isn’t nice for long. Even if you think of eighty years as long, think even that one hundred years passes soon and what will come after? Our own Māras—our temptations and conflicts—strengthen the lazier we become. Māra is just a picturesque name for mental defilements. No Māra is “out there” to increase our dukkha—Māras are our own burdens. No need to be under Māra’s control—or to be under the dominion of the daughters of Māra! So don’t use Māra as an excuse of one’s own weakness or failings. Craving may be pleasant, evenly divinely pleasant for so are the devas attached to their delights and burdened by them. Divine attachments must seem superior to the joys of humanity but deva-happiness does not equate to liberation.
In fact, tangling oneself with innumerable pleasures—where one can do this as a human—could lead as a result of that karma to a painful future. “Sending themselves to hell”: no one else sends them there. “Dust” accumulates in the house from not cleaning it, similarly does dust in the mind, which does however need moment by moment diligence to keep the dust away. Or perhaps a dart, rather than dust, will illustrate how painful is the accumulation of dirt. But it is all impermanent. Who has ever heard of permanent dirt? Though this is true, one still has to open an eye and see what is to be seen. So, get up!
2.11 Teaching Rāhula Rāhula Sutta
buddha From living together constantly, the Teacher you don’t scorn? Torch-bearer to humanity, is he by you revered? rāhula From living together constantly, the Teacher I scorn not. Torch-bearer to humanity is by me revered.
buddha Having let go five sense-desires, and forms that are dear, delighting mind, with faith renounce the household life, be one who dukkha ends. Keep company with noble friends, dwell in a lonely practice-place, secluded, having little noise, with food be moderate.
Robes as well as food from alms, with shelter, also remedies— for these things no craving form, so turn not to the world again. By Pāṭimokkha stay restrained and by the five sense faculties, practise bodily mindfulness to be dispassionate.
Avoid those objects beautiful, which may be linked with lust on the unlovely, one-pointed, well-concentrated, grow the mind.
Develop then the signless state, with tendency to pride let go-- by fully understanding it, truly as peaceful you will fare. In this way the Radiant One with these verses frequently exhorted the venerable Rāhula. (Snp 338–345)
A note upon Rāhula Sutta
This contains very ordinary Dharma advice for bhikkhus and the only unusual feature is found in verse 338. This raises the question of why the Buddha asks his son, Rāhula, if he scorns him. Of course this happens often enough in household life, and could also occur in monastic communities. Having asked this, the Buddha continues with words praising himself. Somewhat odd! Perhaps, though this is a speculation, the first two verses are later additions for they ring rather hollow.
2.12 Vaṅgīsa’s Questions, Buddha’s Answer Vaṅgīsa Sutta
Thus have I heard: At one time the Lord dwelt at Āḷāvī, at the Aggāḷava Shrine. Not long before, the venerable Vaṅgīsa’s preceptor, by name the elder Nigrodhakappa, had become completely Cool at the Aggāḷava Shrine. Then in Vaṅgīsa’s mind, being at one and in solitude, arose this thought: “Has my preceptor become completely Cool or has he not?” Later in the day Vaṅgīsa left his solitude and went to the Lord and having drawn near him, paid his respects and sat to one side. While sitting there Vaṅgīsa said this to the Lord: “While I was sitting in meditation this thought arose in my mind: ‘Has my preceptor become completely Cool or has he not?’” Vaṅgīsa then arose from his seat, placed his upper robe over one shoulder and, lotussing his hands respectfully, addressed the Lord with these verses.
vaṅgīsa We ask now the Teacher of wisdom supreme— who’s cut off all doubts in this very life, that Aggāḷava bhikkhu who died recently, famous, well-known, was he truly Cool-become?
His name Nigrodhakappa was, to that brahmin given by the Radiant One, he went around revering you, and, strenuous seeking Liberation, O Seer of the Secure. O Sakya, All-Seeing, we all wish to know concerning this hearkener, Kappa by name, all of our ears are ready to hear— the Teacher you are, the One unsurpassed.
Sever our doubt and tell me of this: that he knew complete Cool, O Wisdom Profound: tell this in our midst, O All-Seeing One, as thousand-eyed Sakka by devas ringed.
Whatever here deluded paths bring on the bondages, on ignorance’s side, the bases for all doubts, on reaching the Tathāgata they cease to be, for certainly his Eye is supreme among men.
If never, no one, could defilements disperse, as forceful wind a piled-up mass of clouds, enshrouded would be, for sure, the whole world, and even the illustrious would have no chance to shine.
But the Wise in this world are the makers of light and you, a Wise One, are such I conceive, we have come upon Him who Knows and who Sees— to those here assembled, Kappa clearly reveal.
Swiftly send forth fair speech, O Fairest One, as swan (its neck) stretches sounding softly forth; with your melodious voice so well-modulated to it we listen, all of us, attentively.
Remainderless, you’ve let go of birth and death— I’ll urge the One who’s Cleansed to Dharma teach; ordinary persons cannot act out their desires, but with discrimination Tathāgatas act.
(Your) expositions (of Dharma) so thoroughly based on straightforward wisdom then thoroughly grasped; (and he) last lotussed his hands with greatest respect: so do not delude us, You of wisdom supreme.
Having known the Dharma noble, the basics and refined, You the Energetic One who Knows, do not delude. I long for your words as for water one does in summer season by heat overcome. Rain down on our ears!
That purpose for which Kappāyana led the life of purity—surely it wasn’t in vain; did he become Cool or did residues remain— tell of his Freedom, that we long to hear.
buddha Craving he cut for mind and body both— craving’s stream that long had lain within him; completely he has crossed beyond all birth and death— So the Blessed One spoke, the Fore before the Five.
vaṅgīsa Hearing your word, O Seventh of Seers, I’m both pleased and truly satisfied. Truly my question’s not in vain— that brahmin did elude me not!
As he spoke, he acted so, one of the Buddha’s hearkeners who rent the deceiver Māra’s net, spread wide and very strong.
Lord, Kappa the capable saw graspings’, clingings’ source; Kappāyana has gone beyond death’s realm so hard to cross. (Snp 346–361)
2.13 Perfection in the Wandering Life Sammāparibbājaniya Sutta
question Of the Sage of great wisdom, one gone across, to the further shore gone, completely Cool, poised who’s renounced a house, sense-pleasures dispelled, I ask: How would a bhikkhu rightly wander in the world?
buddha Who has destroyed (belief ) in omens, in luck, the occurrence of dreams and other signs such, who is rid of the bane of what is auspicious, such a one rightly would wander in the world.
Who sensuality is able to divert— both varieties, human and divine—such a bhikkhu passed beyond being, knowing Dharma well, such a one rightly would wander in the world.
Anger and avarice by the bhikkhu abandoned, his back having turned upon slander as well, compliance, opposition, completely disappeared, such a one rightly would wander in the world.
Letting go the pleasant, what’s unpleasant too, ungrasping, unsupported by nothing at all, from all the causes for the fetters—completely free, such a one rightly would wander in the world.
Seeing no essence in mental substrata, dispelled passionate desire for what can be grasped, not being dependent or led by another, such a one rightly would wander in the world.
In speech, mind and deed to others unopposed and knowing very well the Dharma’s full extent, and one who is aspiring to the state of Nirvāṇa, such a one rightly would wander in the world.
The bhikkhu not conceited thinking, “Me he reveres”, nor on being abused does he retaliate, nor thrilled with others donations of food, such a one rightly would wander in the world.
For greed and for being, the bhikkhu’s let go, as for injury and bondage it’s not done by him crossed over doubts, removed is the dart, such a one rightly would wander in the world.
A bhikkhu who knows what he himself enjoys would not be one who harms others in the world; realizing the Dharma as it really is, such a one rightly would wander in the world.
in whom are no hidden tendencies at all— the roots of evil completely removed, for them no longings left, no yearnings come anew such a one rightly would wander in the world.
Inflows eradicated and conceit let go and transcended the path of sexual desire, one tamed, completely Cool and imperturbable, such a one rightly would wander in the world.
Confident and learned, one who Sees the Way, one Wise who among sects is no sectarian; who greed has diverted, hatred, ill-will too, such a one rightly would wander in the world.
A conqueror—purity perfected, remover of the veil, with majesty of dharmas, far-shorer, inturbulent, skilful with knowledge of conditioned things’ cessation, such a one rightly would wander in the world.
Of wisdom purified surmounting both past and the future, gone beyond time, and in every way free from sense-bases, such a one rightly would wander in the world.
Final Knowledge of the State, having realized the Dharma, having seen openly the letting-go of inflows, with all the substrata completely dissolved, such a one rightly would wander in the world.
question Indeed, O Blessed One, certainly it is thus, for that bhikkhu tamed, living like this-- one who beyond all the fetters has passed, such a one rightly would wander in the world. (Snp 362–378)
2.14 To Dhammika: the Pure Hearkeners’ Conduct Dhammika Sutta
Thus have I heard: At one time the Lord dwelt at Sāvatthī, in the Jeta Grove, Anāthapiṇḍika’s Park. There the upāsaka Dhammika accompanied by five hundred upasakas went up to the Radiant One and sat to one side. Having done so and saluted the Radiant One, the upasaka Dhammika addressed him with verses.
dhammika I ask of Gotama—one profoundly wise: Behaving in which way a hearkener is good— whether from home to homelessness gone or upasakas living the householder’s life.
The birthplaces of this world together with devas and final Release, you clearly understand, none compare with you in seeing this profundity for, as they say, you are Buddha supreme.
All knowledge is yours, you have perfectly revealed Dharma, out of your compassion for beings all, remover of the veil, one with the All-round Eye and stainless do you illuminate the world.
Then came to your presence a nāga renowned, Erāvaṇa by name, having heard you were a conqueror, he had secluded talk with you and then attained— “Sādhu” he exclaimed, and departed, pleased.
Then were there kings, Vessavaṇa, Kuvera, who came to ask questions on Dharma from you, so you, O Wise One, being asked then replied, and they being pleased departed from there.
These theorist sectarians used to dispute— Ājīvakas and Nigaṇṭhas, all of that kind-- unable in wisdom they go not beyond you, as a man standing still passes not one running swiftly.
Then there are Brahmins who’re used to dispute— even old Brahmins are found among them; or other disputants proud of themselves: all, for the meaning, depend on you.
This Dharma indeed is blissful, profound, by you well-proclaimed, O Radiant One, so wishing to listen are all of us here, now when we asked, speak to us, Buddha the best.
So let all these bhikkhus well-seated here, upāsakas too, who likewise wish to listen, listen to the dharma by the stainless won, as devas to Vāsava’s well-spoken words.
buddha Listen, O bhikkhus, I give you chance to hear— to the Dharma that’s strict-- all of you remember it, let the intelligent seeing the benefit practise the deportment of one who’s left home.
A bhikkhu in the times proscribed should wander not but seek for alms timely going round a town; who goes at times proscribed, temptations do tempt, so the awakened go not within the wrong time.
Sights with sounds and tastes, smells and touches too— all these with which beings are completely drunk, for all of these dharmas let go desire, and at the right time walk for the morning meal.
A bhikkhu with timely almsfood gained returns by himself, then seated alone, contemplative within, not distracted without, not externalizing, since oneself ’s restrained.
Should he with other hearkeners converse, with bhikkhus, or anyone else at all, of the Dharma let him speak refined, not utter slander or another’s blame.
Some, disputatious, offer warfare with words, but we do not praise them, those of little wit, bound by attachment to talking this and that, so certainly they send their minds far away.
The truly wise disciple having listened to the Dharma pointed out by the Well-farer, should carefully use food-offerings, a sitting and a sleeping place, with water for washing the principal robes.
Let a bhikkhu, therefore, with almsfood and hut for sitting and sleeping, for his robes washing, be unsullied, quite unattached, as water-drop spreads not upon a lotus-leaf.
Now I shall tell you the household’s rule, by practising which one’s a good hearkener, for by one with possessions it cannot be got— that dharma complete by a bhikkhu attained.
Kill not any beings nor cause them to be killed, and do not approve of them having been killed, put by the rod for all that lives— whether they are weak, or strong in the world.
What is “ungiven”—anything, anywhere, that’s known to be others’, its theft one should avoid. Neither order things taken, nor others’ removal approve— all of this “ungiven” let the hearkener avoid.
Let the intelligent person live a celibate life, as one would avoid a pit of glowing coals; but being unable to live the celibate life, go not beyond the bounds with others’ partners.
In government assembly, or artisans’ guild, or one to another, speak not what is false, not others compel, nor approve of their lies, all kinds of untruthfulness you should avoid.
Whatever householder this Dharma approves, in maddening drink should never indulge, nor make others drink, nor approve if they do, knowing it leads to a mind that’s disturbed.
Fools do many evils because they are drunk, while causing other people to be negligent. This basis of demerit should be avoided, but fools are delighted, confused with mind upset.
Kill not any being, what’s not given do not take, neither be a liar nor addicted to drink, and, let go of sex and the non-celibate life, in the “wrong-time” for food, eat not in the night.
Neither necklaces display nor perfumes employ, use the ground as a bed or sleep upon a mat: these are the uposatha eight-factored vows made known by the Buddha gone to dukkha’s end.
With devotion at heart the uposathas kept, completely perfected in its eight parts, on the fourteenth, the fifteenth, and the eighth days, as well the days special in the moon’s half months.
Let that one intelligent with devoted heart, having kept uposatha, early next morning, distribute food and drink—whatever’s suitable— to the bhikkhusaṅgha, rejoicing in this act. ₄₀₆ Support mother and father according to Dharma, do business as merchant to honesty adhering, diligently practising this householder’s rule— then to the self-radiant devas one will arrive. ₄₀₇ (Snp 379–407)