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Spacemac Junior Artist Username: Spacemac Post Number: 716 Registered: 05-2012 Posted From: 47.31.156.83 Rating: N/A |
I have heard that the Blessed One was dwelling near RÄjagaha in the Bamboo Forest, the Squirrelsâ Sanctuary. Then Prince Abhaya went to Nigaá¹á¹ha NÄá¹aputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaá¹á¹ha NÄá¹aputta said to him, âCome, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: âThe words of Gotama the contemplativeâso mighty, so powerfulâwere refuted by Prince Abhaya!ââ âBut how, lord, will I refute the words of Gotama the contemplativeâso mighty, so powerful?â âCome now, prince. Go to Gotama the contemplative and, on arrival, say this: âLord, would the TathÄgata say words that are unendearing & disagreeable to others?â If Gotama the contemplative, thus asked, answers, âThe TathÄgata would say words that are unendearing & disagreeable to others,â then you should say, âThen how is there any difference between you, lord, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing & disagreeable to others.â But if Gotama the contemplative, thus asked, answers, âThe TathÄgata would not say words that are unendearing & disagreeable to others,â then you should say, âThen how, lord, did you say of Devadatta that âDevadatta is doomed to deprivation, Devadatta is doomed to hell, Devadatta will stay for an eon, Devadatta is incurableâ? For Devadatta was upset & disgruntled at those words of yours.â When Gotama the contemplative is asked this two-pronged question by you, he wonât be able to swallow it down or spit it up. Just as if a two-horned chestnut162 were stuck in a manâs throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he wonât be able to swallow it down or spit it up.â Responding, âAs you say, lord,â to Nigaá¹á¹ha NÄá¹aputta, Prince Abhaya got up from his seat, bowed down to Nigaá¹á¹ha NÄá¹aputta, circumambulated him, and then went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he glanced up at the sun and thought, âToday is not the time to refute the Blessed Oneâs words. Tomorrow in my own home I will refute the Blessed Oneâs words.â So he said to the Blessed One, âLord, may the Blessed One, together with three others, acquiesce to my offer of tomorrowâs meal.â The Blessed One acquiesced with silence. Then Prince Abhaya, understanding the Blessed Oneâs acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left. Then, after the night had passed, early in the morning, the Blessed Oneâhaving adjusted his under robe and carrying his bowl & outer robeâwent to Prince Abhayaâs residence. On arrival, he sat down on a seat laid out. Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods. Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Prince Abhaya took a lower seat and sat to one side. As he was sitting there he said to the Blessed One, âLord, would the TathÄgata say words that are unendearing & disagreeable to others?â âPrince, there is no categorical yes-or-no answer to that.â âThen right here, lord, the Nigaá¹á¹has are destroyed.â âBut prince, why do you say, âThen right here, lord, the Nigaá¹á¹has are destroyedâ?â âJust yesterday, lord, I went to Nigaá¹á¹ha NÄá¹aputta and⦠he said to me⦠âCome now, prince. Go to Gotama the contemplative and, on arrival, say this: âLord, would the TathÄgata say words that are unendearing & disagreeable to others?â ⦠Just as if a two-horned chestnut were stuck in a manâs throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he wonât be able to swallow it down or spit it up.ââ Now at that time a baby boy was lying face-up on the princeâs lap. So the Blessed One said to the prince, âWhat do you think, prince? If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?â âI would take it out, lord. If I couldnât get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.â âIn the same way, prince: [1] In the case of words that the TathÄgata knows to be unfactual, untrue, unbeneficial [or: not connected with the goal], unendearing & disagreeable to others, he does not say them. [2] In the case of words that the TathÄgata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them. [3] In the case of words that the TathÄgata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them. [4] In the case of words that the TathÄgata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them. [5] In the case of words that the TathÄgata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them. [6] In the case of words that the TathÄgata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the TathÄgata has sympathy for living beings.â âLord, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the TathÄgata and ask him, does this line of reasoning appear to his awareness beforehandââIf those who approach me ask this, I, thus asked, will answer in this wayââor does the TathÄgata come up with the answer on the spot?â âIn that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think? Are you skilled in the parts of a chariot?â âYes, lord. I am skilled in the parts of a chariot.â âAnd what do you think, prince? When people come & ask you, âWhat is the name of this part of the chariot?â does this line of reasoning appear to your awareness beforehandââIf those who approach me ask this, I, thus asked, will answer in this wayââor do you come up with the answer on the spot?â âLord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well known to me. I come up with the answer on the spot.â âIn the same way, prince, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the TathÄgata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the TathÄgata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.â When this was said, Prince Abhaya said to the Blessed One: âMagnificent, lord! Magnificent! ⦠May the Blessed One remember me as a lay follower who has gone to him for refuge from this day forward, for life.â â MN 58 And what of King AjÄtasattu? I have heard that on one occasion the Blessed One was dwelling near | ||
Spacemac Junior Artist Username: Spacemac Post Number: 715 Registered: 05-2012 Posted From: 47.31.156.83 Rating: N/A |
Schism Then Devadatta went to KokÄlika, Kaá¹amorakatissaka, Khaá¹á¸adeviputta, & Samuddadatta and, on arrival, said to them, âCome, friends, letâs cause a schism in Gotama the contemplativeâs Saá¹gha; letâs break the wheel of his authority.â When this was said, KokÄlika said to Devadatta, âFriend, Gotama the contemplative is mighty & powerful. How could we cause a schism in Gotama the contemplativeâs Saá¹gha or break the wheel of his authority?â âCome, friends, weâll go to Gotama the contemplative and request five points: âLord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic: ââIt would be good, lord, if the monks would be wilderness-dwellers as long as they liveâanyone who went down to the village would be touched with blame; if they would be almsgoers as long as they liveâanyone who accepted a meal invitation would be touched with blame; if they would be cast-off cloth wearers as long as they liveâanyone who accepted a householderâs robe would be touched with blame; if they would be tree-root dwellers as long as they liveâanyone who went under a roof would be touched with blame; and if they would not eat meat or fish as long as they liveâanyone who ate meat or fish would be touched with blame.â âGotama the contemplative wonât allow these five points, and weâll inform the people about them. Friends, itâs possible to cause a schism in Gotama the contemplativeâs Saá¹gha and break his authority with these five points, because people are impressed by harsh asceticism.â Then Devadatta went with his following to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Devadatta said to the Blessed One, âLord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic: [and he repeated the five points].â âEnough, Devadatta, Whoever wants to may be a wilderness-dweller. Whoever wants to may stay in a village. Whoever wants to may be an almsgoer. Whoever wants to may accept meal invitations. Whoever wants to may be a cast-off cloth wearer. Whoever wants to may accept cloth from householders. I have allowed dwelling at the root of a tree for eight months, as well as meat & fish that is pure on three counts: neither seen, heard, nor suspected [that the animal was killed in order to offer its meat to monks].â Then Devadatta, (thinking,) âThe Blessed One doesnât allow the five points,â thrilled & exultant, got up from his seat together with his following. Bowing to the Blessed One and circumambulating him, keeping him on his right, he left. â Cv 7:3.10â15 âThen again, a person of no integrity is a wilderness dweller.159 He notices, âI am a wilderness dweller, but these other monks are not wilderness dwellers.â He exalts himself for being a wilderness dweller and disparages others. This is the quality of a person of no integrity. âBut a person of integrity notices, âItâs not through being a wilderness dweller that the quality of greed subsides; itâs not through being a wilderness dweller that the quality of aversion⦠the quality of delusion subsides. Even though one is not a wilderness dweller, ifâpracticing the Dhamma in line with the Dhamma, practicing masterfullyâhe is one who follows the Dhamma, he is to be honored for that, praised for that.â So, giving priority just to the practice, he neither exalts himself for being a wilderness dweller nor disparages others. This is the quality of a person of integrity. âThen again, a person of no integrity is one who wears robes of cast-off cloth⦠is an almsgoer⦠is one who dwells at the root of a tree⦠is a cemetery dweller⦠is one who lives in the open air⦠is one who doesnât lie down⦠is one who is content with whatever dwelling is assigned to him⦠is one who eats only one meal a day. He notices, âI am one who eats only one meal a day, but these other monks do not eat only one meal a day.â He exalts himself for being one who eats only one meal a day and disparages others. This is the quality of a person of no integrity. âBut a person of integrity notices, âItâs not through being one who eats only one meal a day that the quality of greed subsides; itâs not through being one who eats only one meal a day that the quality of aversion⦠the quality of delusion subsides. Even though one is not one who eats only one meal a day, ifâpracticing the Dhamma in line with the Dhamma, practicing masterfullyâhe is one who follows the Dhamma, he is to be honored for that, praised for that.â So, giving priority just to the practice, he neither exalts himself for being one who eats only one meal a day nor disparages others. This is the quality of a person of integrity.â â MN 113 Then Devadatta entered RÄjagaha together with his following and informed the people about the five points: âFriends, having gone to Gotama the contemplative, we requested these five points: âLord, the Blessed One speaks in many ways in praise of being modest, content, scrupulous, austere, gracious, self-effacing, & energetic. These five points lead in many ways to being modest, content, scrupulous, austere, gracious, self-effacing, & energetic: [and he repeated the five points].â Gotama the contemplative did not allow these five points, but we, having undertaken them, are practicing them.â The people there who were lacking in conviction and confidence, of little intelligence, said, âThese Sakyan-son contemplatives are renunciates, practicing austerities, whereas Gotama the contemplative is intent on abundance.â But those people who had conviction, confidence, wisdom, and intelligence criticized & complained & spread it about, âHow can Devadatta attempt to cause a schism in the Saá¹gha and to break the wheel of authority?â The monks heard the people criticizing & complaining & spreading it about. Those monks who were modest⦠criticized & complained & spread it about, âHow can Devadatta attempt to cause a schism in the Saá¹gha and to break the wheel of authority?â So they reported the matter to the Blessed One. âIs it true, Devadatta, that you are attempting to cause a schism in the Saá¹gha and break the wheel of authority?â âItâs true, O Blessed One.â âEnough, Devadatta. Donât advocate a schism in the Saá¹gha. A schism in the Saá¹gha is serious. Whoever splits the unity (of the Saá¹gha) produces demerit lasting for an eon, is boiled in hell for an eon. Whoever unifies a split Saá¹gha produces BrahmÄ-merit, rejoices in heaven for an eon. Enough, Devadatta. Donât advocate a schism in the Saá¹gha. A schism in the Saá¹gha is serious.â Then, early in the morning, Ven. Änandaâhaving adjusted his under robe and carrying his bowl & outer robeâentered RÄjagaha for alms. Devadatta saw Ven. Änanda going for alms in RÄjagaha and, on seeing him, went to him. On arrival, he said to him, âFriend Änanda, from today onward I will do the Uposatha and Saá¹gha transactions separately from the Blessed One, separately from the Saá¹gha of monks.â160 Then Ven. Änanda, having gone for alms in RÄjagaha, after his meal, returned from his almsround, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, âJust now, lord⦠I entered RÄjagaha for alms. Devadatta saw me going for alms in RÄjagaha and, on seeing me, came up to me. On arrival, he said to me, âFriend Änanda, from today onward I will do the Uposatha and Saá¹gha transactions separately from the Blessed One, separately from the Saá¹gha of monks.â Today Devadatta will split the Saá¹gha.â Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: âGood, for the good, is easy to do. Good, for the evil, is hard to do. Evil, for the evil, is easy to do. Evil, for the noble ones, is hard to do.â â Cv 7:3.15â17 Only for his ruin does renown come to the fool. It ravages his bright fortune & rips his head apart. He would want unwarranted status, preeminence among monks, authority among monasteries, homage from lay families. âLet householders & those gone forth both think that this was done by me alone. May I alone determine whatâs a duty, whatâs notâ: the resolve of a fool as they growâ his desire & pride. The path to material gain goes one way, the way to unbinding, another. Realizing this, the monk, a disciple of the Awakened One, should not relish offerings, should cultivate seclusion instead. â Dhp 72â75 Then Devadatta, on the day of the Uposatha, getting up from his seat, took a bamboo stick [used for drawing lots], (and said,) âI went to Gotama the contemplative and requested five things: âLord, the Blessed One speaks in many ways in praise of being modest⦠& energetic. These five things lead in many ways to being modest⦠& energetic. It would be good, lord, if the monks would be wilderness-dwellers as long as they liveâanyone who went down to the village would be touched with blame;⦠and if they would not eat meat or fish as long as they liveâanyone who ate meat or fish would be touched with blame. Gotama the contemplative did not allow these five things, but we, having undertaken them, are practicing them. He to whom these five things are agreeable should take a bamboo stick.â At that time, five hundred new Vajjian-son monks from VesÄlÄ«ânewly ordained and knowing little of what had been done, (thinking,) âThis is Dhamma; this is Vinaya; this is the Teacherâs dispensationââtook bamboo sticks. Then Devadatta, having split the Saá¹gha, set out for GayÄ Head, taking the five hundred monks. Then SÄriputta & MoggallÄna went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, Ven. SÄriputta said to the Blessed One, âLord, Devadatta, having split the Saá¹gha, has set out for GayÄ Head, taking five hundred monks.â âDonât you have compassion for those five hundred new monks? Goâbefore those monks come to ruin.â Responding, âAs you say, lord,â to the Blessed One, SÄriputta & MoggallÄna, getting up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and went to GayÄ Head. At that time, a certain monk was standing not far from the Blessed One, crying. Then the Blessed One said to him, âWhy are you crying, monk?â âThe Blessed Oneâs foremost disciples, SÄriputta & MoggallÄna, are going into Devadattaâs presence, approving of his Dhamma.â âItâs impossible, monk, it cannot happen that SÄriputta & MoggallÄna would approve of Devadattaâs Dhamma. On the contrary, they have gone to convince the monks (to return).â At that time, Devadatta, surrounded by a large assembly, was sitting and teaching the Dhamma. He saw SÄriputta & MoggallÄna coming from afar and, on seeing them, addressed the monks, âMonks, see how well I teach the Dhamma? Even Gotama the contemplativeâs foremost disciples, SÄriputta & MoggallÄna, are coming into my presence, approving of my Dhamma.â When this was said, KokÄlika said to Devadatta, âFriend Devadatta, donât trust SÄriputta & MoggallÄna. SÄriputta & MoggallÄna have evil desires and have come under the influence of evil desires.â âEnough, friend. They are welcome, as they approve of my Dhamma.â Then Devadatta invited Ven. SÄriputta to sit on half of his seat, âCome, friend SÄriputta, sit here.â Saying, âEnough, friend,â and taking another seat, Ven. SÄriputta sat to one side. Ven. MoggallÄna also took a seat and sat to one side. Then Devadatta, having instructed, urged, roused, & encouraged the monks with Dhamma talk for most of the night, invited Ven. SÄriputta, (saying,) âFriend SÄriputta, the Saá¹gha of monks is free of sleepiness. May a Dhamma talk for the monks come to you. My back is tired; Iâm going to stretch it out. âAs you say, friend,â Ven. SÄriputta responded to Devadatta. Then Devadatta, having folded his outer robe in four, lay down on his right side. Tired, with muddled mindfulness, unalert, he fell asleep in a moment. Then Ven. SÄriputta taught and exhorted the monks with a Dhamma talk, using the marvel of pointing out (the states in his listenersâ minds).161 Ven. MoggallÄna taught and exhorted the monks with a Dhamma talk, using the marvel of supranormal power. As the monks were being taught and exhorted by Ven. SÄriputta, using the marvel of mind-reading, and by Ven. MoggallÄna, using the marvel of supranormal power, there arose for them the dustless, stainless Dhamma eye: âWhatever is subject to origination is all subject to cessation.â Then Ven. SÄriputta addressed the monks, âWe are going into the Blessed Oneâs presence. May those who approve of the Blessed Oneâs Dhamma come.â So SÄriputta & MoggallÄna went to the Bamboo Forest, taking along the five hundred monks. Then KokÄlika woke Devadatta, âGet up, friend Devadatta. SÄriputta & MoggallÄna have led the monks away. Didnât I say, âFriend Devadatta, donât trust SÄriputta & MoggallÄna. SÄriputta & MoggallÄna have evil desires and have come under the influence of evil desiresâ?â Devadatta coughed up hot blood from his mouth right there. Then SÄriputta & MoggallÄna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. SÄriputta said to the Blessed One, âLord, it would be good if the followers of the schismatic were to be re-accepted [reordained].â âEnough, SÄriputta, of your advocating the re-acceptance of the followers of the schismatic. In that case, you should have the followers of the schismatic confess a grave offense. And how did Devadatta behave toward you?â âLord Blessed One, Devadatta, having instructed, urged, roused, & encouraged the monks with Dhamma talk for most of the night, invited me (saying  âFriend SÄriputta, the Saá¹gha of monks is free of sleepiness. May a Dhamma talk for the monks come to you. My back is tired; Iâm going to stretch it out.â Thatâs how Devadatta behaved.â Then the Blessed One addressed the monks: âMonks, there was once a great lake in the wilderness, and there were nÄgas [elephants] living in dependence on it. Plunging into the lake, they would pull up lotus roots and stalks with their trunks andâhaving washed them so that they were well washed, having chewed them when they were free of mudâwould swallow them. This led to beauty and strength for them, and from that cause there came neither death nor death-like pain. âBut the young calf elephants, imitating the behavior of those nÄgas, plunged into the lake and pulled up lotus roots and stalks with their trunks. Without washing them so that they were well washed, they chewed them while they were still muddy and swallowed them. This did not lead to beauty and strength for them, and from that cause there came either death or death-like pain. âIn just the same way, monks, Devadatta, poor wretch, imitating me, will die. âWhereas a great elephant, shaking the earth, eating lotuses, is vigilant among the rivers, like a calf eating mud, the poor wretch, imitating me, will die. âMonks, conquered by eight non-Dhamma qualitiesâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon. Which eight? âConquered by gainâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon. âConquered by lack of gain⦠status⦠lack of status⦠honor⦠lack of honor⦠having evil ambition⦠evil friendshipâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon. âMonks, conquered by these eight non-Dhamma qualitiesâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon. âMonks, itâs good for a monk to keep conquering again & again any arisen material gain. Itâs good for a monk to keep conquering again & again any arisen lack of material gain⦠any arisen status⦠any arisen lack of status⦠any arisen offerings⦠any arisen lack of offerings⦠any arisen evil ambition⦠any arisen evil friendship. âAnd for what compelling reason should a monk keep conquering again & again any arisen material gain⦠any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers do not exist. [Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.] âItâs for this compelling reason that a monk should keep conquering again & again any arisen material gain⦠any arisen evil friendship. âTherefore, monks, you should train yourselves: âWe will keep conquering again & again any arisen material gain⦠any arisen lack of material gain⦠any arisen status⦠any arisen lack of status⦠any arisen offerings⦠any arisen lack of offerings⦠any arisen evil ambition⦠any arisen evil friendship.â Thatâs how you should train yourselves. âMonks, conquered by three non-Dhamma qualitiesâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon. Which three? Evil ambition, friendship with evil people, and, there being something further to be done, he nevertheless stopped halfway with a lower modicum of distinctive attainment. Conquered by these three non-Dhamma qualitiesâhis mind overwhelmedâDevadatta is doomed to deprivation, doomed to hell, to stay for an eon, incurable.â May no one in the world ever be reborn with evil ambition. Know that through that evil ambition, his destinationâs that of all who have evil ambitions. Iâve heard how Devadatta, âregarded as wise, composed, incandescent with honorâ in the thrall of heedlessness assaulted the TathÄgata and fell to the four-gated, fearful place: AvÄ«ci, unmitigated hell. Whoever plots against one free of corruption whoâs done no evil deed: That evil touches him himself, corrupted in mind, disrespectful. Whoever might think of polluting the ocean with a pot of poison, couldnât succeed, for the mass of water is great. So it is when anyone attacks with abuse the TathÄgata ârightly-gone, of peaceful mindâ for abuse doesnât grow on him. A wise person should make friends, should associate, with a person like himâ whose path a monk can pursue and reach the ending of suffering & stress | ||
Spacemac Junior Artist Username: Spacemac Post Number: 714 Registered: 05-2012 Posted From: 47.31.156.83 Rating: N/A |
At that time, the Blessed Oneâsurrounded by a large assembly, including the kingâwas sitting and teaching the Dhamma. Then Devadatta, getting up from his seat, arranging his robe over one shoulder, and raising his hands palm-to-palm in front of his heart, said to the Blessed One, âLord, the Blessed One is now old, elderly, aged, advanced in years, in the last phase of life. May the Blessed One dwell at rest, devoted to a pleasant abiding in the here-&-now. May the Blessed One relinquish the Saá¹gha of monks to me. Iâll take charge of the Saá¹gha of monks.â âEnough, Devadatta, donât aim at taking charge of the Saá¹gha of monks.â A second time⦠A third time, Devadatta said to the Blessed One, âLord, the Blessed One is now old, elderly, aged, advanced in years, in the last phase of life. May the Blessed One dwell at rest, devoted to a pleasant abiding in the here-and-now. May the Blessed One relinquish the Saá¹gha of monks to me. Iâll take charge of the Saá¹gha of monks.â âI wouldnât relinquish the Saá¹gha of monks even to SÄriputta & MoggallÄna, so why would I relinquish it to you, you miserable lick-spittle?â Then Devadatta, (thinking,) âEven in an assembly including the king, the Blessed One insults me with the word âlick-spittleâ and extols SÄriputta & MoggallÄna,â angry and displeased, having bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. This, then, was the beginning of Devadattaâs hatred of the Blessed One. Then the Blessed One addressed the monks: âIn that case, monks, the Saá¹gha should perform an act for the denouncement of Devadatta in RÄjagaha: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, the Dhamma, nor the Saá¹gha should be regarded in light of that. Only Devadatta should be regarded in light of that.â âMonks, it should be done like this: An experienced and competent monk should inform the Saá¹gha: âVenerable sirs, may the Saá¹gha listen to me. If the Saá¹gha is ready, it should perform an act for the denouncement of Devadatta in RÄjagaha: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â This is the motion. ââVenerable sirs, may the Saá¹gha listen to me. The Saá¹gha is performing an act for the denouncement of Devadatta in RÄjagaha: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â ââHe to whom the performing of an act for the denouncement of Devadatta in RÄjagaha thusââPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of thatââis agreeable should remain silent. He to whom it is not agreeable should speak. ââAn act for the denouncement of Devadatta in RÄjagaha has been done by the Saá¹gha: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â This is agreeable to the Saá¹gha, therefore it is silent. Thus do I hold it.ââ Then the Blessed One addressed Ven. SÄriputta, âIn this case, SÄriputta, denounce Devadatta in RÄjagaha.â âLord, before, I spoke in praise of Devadatta in RÄjagaha: âGodhiputta [Devadatta] is mighty; Godhiputta is powerful.â How could I denounce Devadatta in RÄjagaha?â âWas it true, SÄriputta, the praise you spoke of Devadatta in RÄjagaha: âGodhiputta is mighty; Godhiputta is powerfulâ?â âYes, lord.â âIn just the same way, SÄriputta, denounce Devadatta in RÄjagaha truthfully.â âAs you say, lord,â Ven. SÄriputta responded to the Blessed One. Then the Blessed One addressed the monks: âIn this case, monks, the Saá¹gha should authorize SÄriputta to denounce Devadatta in RÄjagaha.â¦â Ven. SÄriputta, authorized by the Saá¹gha, entered RÄjagaha along with a large number of monks and denounced Devadatta there: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â The people there who were lacking in conviction and confidence, of little intelligence, said, âThese Sakyan-son contemplatives are envious. They envy Devadattaâs gains, honor, & fame.â But those with conviction and confidence, intelligent, said, âThis must be no small matter that the Blessed One is having Devadatta denounced in RÄjagaha | ||
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nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â ââHe to whom the performing of an act for the denouncement of Devadatta in RÄjagaha thusââPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of thatââis agreeable should remain silent. He to whom it is not agreeable should speak. ââAn act for the denouncement of Devadatta in RÄjagaha has been done by the Saá¹gha: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â This is agreeable to the Saá¹gha, therefore it is silent. Thus do I hold it.ââ Then the Blessed One addressed Ven. SÄriputta, âIn this case, SÄriputta, denounce Devadatta in RÄjagaha.â âLord, before, I spoke in praise of Devadatta in RÄjagaha: âGodhiputta [Devadatta] is mighty; Godhiputta is powerful.â How could I denounce Devadatta in RÄjagaha?â âWas it true, SÄriputta, the praise you spoke of Devadatta in RÄjagaha: âGodhiputta is mighty; Godhiputta is powerfulâ?â âYes, lord.â âIn just the same way, SÄriputta, denounce Devadatta in RÄjagaha truthfully.â âAs you say, lord,â Ven. SÄriputta responded to the Blessed One. Then the Blessed One addressed the monks: âIn this case, monks, the Saá¹gha should authorize SÄriputta to denounce Devadatta in RÄjagaha.â¦â Ven. SÄriputta, authorized by the Saá¹gha, entered RÄjagaha along with a large number of monks and denounced Devadatta there: âPreviously, Devadattaâs character was one thing; now itâs another. Whatever Devadatta does, by body or speech, neither the Buddha, nor the Dhamma, nor the Saá¹gha should be regarded in light of that; only Devadatta should be regarded in light of that.â The people there who were lacking in conviction and confidence, of little intelligence, said, âThese Sakyan-son contemplatives are envious. They envy Devadattaâs gains, honor, & fame.â But those with conviction and confidence, intelligent, said, âThis must be no small matter that the Blessed One is having Devadatta denounced in RÄjagaha.â | ||
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Devadatta The secondâand more seriousâof the two challenges to the unity of the Saá¹gha came late in the Buddhaâs life. Then the Blessed One, having stayed at AnupiyÄ as long as he liked, set out on a wandering tour toward KosambÄ« and, traveling by stages, arrived there. There at KosambÄ«, the Blessed One stayed at Ghositaâs monastery. Then, when Devadatta was alone in seclusion, this train of thought arose in his awareness: âWho could I impress, so that, when he is impressed with me, plenty of honor & gain would arise for me?â The thought occurred to Devadatta, âThis Prince AjÄtasattu is young and in the future will be fortunate. Why donât I impress him? When he is impressed with me, plenty of honor & gain will arise for me.â Then Devadatta, having put his dwelling in order, taking his robe & bowl, set out on a walking tour toward RÄjagaha, and traveling by stages, arrived there. Retracting his own appearance and assuming the appearance of a baby boy girdled with snakes, he appeared in Prince AjÄtasattuâs lap. Prince AjÄtasattu was afraid, apprehensive, alarmed, & trembling. Then Devadatta said to Prince AjÄtasattu, âAre you afraid of me, Prince?â âYes, Iâm afraid. Who are you?â âIâm Devadatta.â âSir, if youâre Master Devadatta, please appear in your own appearance.â So Devadatta, retracting the appearance of a baby boy, stood holding his bowl, upper robe, & outer robe in front of Prince AjÄtasattu. Impressed by Devadattaâs feat of supranormal power, Prince AjÄtasattu went to visit him with five hundred chariots, morning & evening, and a donation of five hundred pots of food-offerings was offered [each day]. Then ambition arose in Devadattaâovercome by gains, offerings, & fame, his mind out of controlâso that he thought, âIâll take charge of the Saá¹gha of monks.â With the arising of this thought, he fell away from his supranormal power. At that time, Kakkudha the Koliyan-son, Ven. MahÄ MoggallÄnaâs attendant, not long deceased, re-arose in a certain group of mind-made devas. He had an acquisition of identity [body] that was like two or three Magadhan village-territories [in size], but he injured neither himself nor others because of that acquisition of identity. Then Kakkudha the deva-son went to Ven. MahÄ MoggallÄna and, on arrival, bowed down to him and stood to one side. As he was standing there, he said to Ven. MahÄ MoggallÄna, âAmbition has arisen for Devadattaâovercome by gains, offerings, & fame, his mind out of controlâso that he thinks, âIâll take charge of the Saá¹gha of monks.â With the arising of this thought, Devadatta has fallen away from his supranormal power.â That is what Kakkudha the deva-son said. Having said that, thenâbowing down to Ven. MahÄ MoggallÄna, circumambulating him, keeping him on his rightâhe disappeared right there. Then Ven. MahÄ MoggallÄna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. MahÄ MoggallÄna said to the Blessed One, âLord, Kakkudha the Koliyan-son, my attendant, not long deceased, has re-arisen in a certain group of mind-made devas. He has an acquisition of identity thatâs like two or three Magadhan village-territories in size, but he injures neither himself nor others because of that acquisition of identity. Then Kakkudha the deva-son came to me and, on arrival, bowed down to me and stood to one side. As he was standing there, he said to me, âAmbition has arisen for Devadattaâovercome by gains, offerings, & fame, his mind out of controlâso that he thinks, âIâll take charge of the Saá¹gha of monks.â With the arising of this thought, Devadatta has fallen away from his supranormal power.â âThat is what Kakkudha the deva-son said. Having said that, thenâbowing down to me, circumambulating me, keeping me on his rightâhe disappeared right there.â âMoggallÄna, have you investigated and known Kakkudha the deva-sonâs awareness with your awareness that âWhatever Kakkudha the deva-son says is all true and not otherwiseâ?â âLord, I have investigated and known Kakkudha the deva-sonâs awareness with my awareness that âWhatever Kakkudha the deva-son says is all true and not otherwise.ââ âMark these words, MoggallÄna. Mark these words. Soon this worthless man will reveal himself. âMoggallÄna, there are these five teachers to be found existing in the world. Which five? âThere is the case where a certain teacher, being impure in virtue, claims to be pure in virtue, âMy virtue is pure, clean, & undefiled.â But his students know of him that, âThis honorable teacher, being impure in virtue, claims to be pure in virtue: âMy virtue is pure, clean, & undefiled.â But if we were to tell the householders, he wouldnât be pleased, and how could we behave toward him in a way that would make him displeased? And, besides, he is honored with robes, almsfood, lodgings, & medicines for curing the sick. Whatever one does oneself, by that will one be known.â âThe students protect such a teacher with regard to his virtue, and such a teacher expects from his students protection with regard to his virtue. âThen again, there is the case where a teacher, being impure in livelihood⦠Dhamma-teaching⦠explaining (the Dhamma)⦠knowledge & vision, claims to be pure in knowledge & vision, âMy knowledge & vision is pure, clean, & undefiled.â But his students know of him that âThis honorable teacher, being impure in knowledge & vision, claims to be pure in knowledge & vision: âMy knowledge & vision is pure, clean, & undefiled.â But if we were to tell the householders, he wouldnât be pleased, and how could we behave toward him in a way that would make him displeased? And besides, he is honored with robes, almsfood, lodgings, & medicines for curing the sick. Whatever one does oneself, by that will one be known.â âThe students protect such a teacher with regard to his knowledge & vision, and such a teacher expects from his students protection with regard to his knowledge & vision. âMoggallÄna, these are the five teachers to be found existing in the world. âBut I, being pure in virtue, claim to be pure in virtue: âMy virtue is pure, clean, & undefiled.â My students donât protect me with regard to my virtue, and I donât expect from my students protection with regard to my virtue. Being pure in my livelihood⦠Dhamma-teaching⦠in explaining⦠knowledge & vision, I claim to be pure in knowledge & vision: âMy knowledge & vision is pure, clean, & undefiled.â My students donât protect me with regard to my knowledge & vision, and I donât expect from my students protection with regard to my knowledge & vision.â Then the Blessed One, having stayed at KosambÄ« as long as he liked, set out on a wandering tour toward RÄjagaha and, traveling by stages, arrived at RÄjagaha. There at RÄjagaha he stayed in the Bamboo Forest, the Squirrelsâ Sanctuary. Then many monks went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the monks said to the Blessed One, âLord, Prince AjÄtasattu goes to visit Devadatta with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered.â âMonks, donât envy Devadattaâs gains, honor, & fame. As long as Prince AjÄtasattu goes to visit him with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered, only decline in terms of skillful qualities can be expected for Devadatta, not increase. âJust as when bile breaks into a vicious dogâs nose154 it becomes even more vicious, in the same way, as long as Prince AjÄtasattu goes to visit him with five hundred chariots, morning & evening, and five hundred pots of food-offerings are being offered, only decline in terms of skillful qualities can be expected for Devadatta, not increase. âItâs for his own destruction that gains, honor, & fame have arisen for Devadatta; itâs for his own ruin that gains, honor, & fame have arisen for Devadatta. âJust as itâs for its own destruction that a banana tree bears fruit; itâs for its own ruin that a banana tree bears fruit, in just the same way, itâs for his own destruction⦠his own ruin that gains, honor, & fame have arisen for Devadatta. âJust as itâs for its own destruction that a bamboo plant bears fruit⦠a reed bears fruit⦠a she-mule becomes pregnant⦠in just the same way, itâs for his own destruction⦠his own ruin that gains, honor, & fame have arisen for Devadatta. âThe fruit, truly, kills the banana tree; the fruit, the bamboo; the fruit, the reed. Honor kills the vile man like a fetus, a she-mule.â â Cv 7:2 âMonks, gains, honor, & fame are a cruel thing, a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage. âOnce, monks, a large family of turtles had lived for a long time in a certain freshwater lake. Then one turtle said to another, âMy dear turtle, donât go to that area.â But the turtle went to that area, and because of that a hunter lanced him with a harpoon. So he went back to the first turtle. The first turtle saw him coming from afar and, on seeing him, said to him, âI hope, dear turtle, that you didnât go to that area.â ââI went to that area, dear turtle.â ââThen I hope you havenât been wounded or hurt.â ââI havenât been wounded or hurt, but thereâs this cord that keeps dragging behind me.â ââYes, dear turtle, youâre wounded, youâre hurt. It was because of that cord that your father & grandfather fell into misfortune & disaster. Now go, dear turtle. You are no longer one of us.â âThe hunter, monks, stands for MÄra the Evil One. The harpoon stands for gains, honor, & fame. The cord stands for delight & passion. Any monk who relishes & revels in gains, offerings, & fame that have arisen is called a monk lanced by the harpoon, who has fallen into misfortune & disaster. The Evil One can do with him as he will. Thatâs how cruel gains, honor, & fame are: a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage. âSo you should train yourselves: âWe will put aside any gains, honor, & fame that have arisen; and we will not let any gains, honor, & fame that have arisen keep our minds consumed.â Thatâs how you should train yourselves. | ||
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own destruction⦠his own ruin that gains, honor, & fame have arisen for Devadatta. âJust as itâs for its own destruction that a bamboo plant bears fruit⦠a reed bears fruit⦠a she-mule becomes pregnant⦠in just the same way, itâs for his own destruction⦠his own ruin that gains, honor, & fame have arisen for Devadatta. âThe fruit, truly, kills the banana tree; the fruit, the bamboo; the fruit, the reed. Honor kills the vile man like a fetus, a she-mule.â â Cv 7:2 âMonks, gains, honor, & fame are a cruel thing, a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage. âOnce, monks, a large family of turtles had lived for a long time in a certain freshwater lake. Then one turtle said to another, âMy dear turtle, donât go to that area.â But the turtle went to that area, and because of that a hunter lanced him with a harpoon. So he went back to the first turtle. The first turtle saw him coming from afar and, on seeing him, said to him, âI hope, dear turtle, that you didnât go to that area.â ââI went to that area, dear turtle.â ââThen I hope you havenât been wounded or hurt.â ââI havenât been wounded or hurt, but thereâs this cord that keeps dragging behind me.â ââYes, dear turtle, youâre wounded, youâre hurt. It was because of that cord that your father & grandfather fell into misfortune & disaster. Now go, dear turtle. You are no longer one of us.â âThe hunter, monks, stands for MÄra the Evil One. The harpoon stands for gains, honor, & fame. The cord stands for delight & passion. Any monk who relishes & revels in gains, offerings, & fame that have arisen is called a monk lanced by the harpoon, who has fallen into misfortune & disaster. The Evil One can do with him as he will. Thatâs how cruel gains, honor, & fame are: a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage. âSo you should train yourselves: âWe will put aside any gains, honor, & fame that have arisen; and we will not let any gains, honor, & fame that have arisen keep our minds consumed.â Thatâs how you should train yourselves.â | ||
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ÄmagandhasuttaâBhikkhu Sujato Anthology of Discourses 2.2 Putrefaction âThe good eat properly obtained millet, wild grains, broomcorn, greens, tubers, and grapes. They donât lie to get what they want. But when you eat delicious food, nicely cooked and prepared, and offered by others, Dinnaá¹ and payataá¹ are synonyms. enjoying a dish of fine rice, Kassapa, you eat putrefaction. âPutrefactionâ (Ämagandha) was to be shunned by Jain ascetics (Äcaraá¹gasÅ«tra 1.5.1.10.15: savvâ Ämagandhaá¹ parinnÄya nirÄmagandhe parivvae.) âPutrefaction is not appropriate for meââ so you said, O brahmin only by kin. Yet here you are enjoying a dish of fine rice, well prepared with the flesh of fowl. (Su)saá¹khata is routinely employed by the Vedas for the food âpreparedâ for the sacrifice (Åatapatha BrÄhmaá¹a 1.1.4.10). Iâm asking you this, Kassapa: what do you take to be putrefaction?â âKilling creatures, mutilation, murder, abduction; stealing, lying, cheating and fraud, learning crooked spells, adultery: Read kujja. this is putrefaction, not eating meat. People here with unbridled sensuality, greedy for tastes, mixed up in impurity, nihilists, immoral, intractable: this is putrefaction, not eating meat. Tough, callous calumniators, pitiless and arrogant betrayers of friends, misers who never give anything: this is putrefaction, not eating meat. Anger, vanity, obstinacy, contrariness, deceit, jealousy, boastfulness, haughtiness, intimacy with the wicked: Here asabbhi is instrumental of asanta, âwicked personâ. this is putrefaction, not eating meat. The ill-behaved, debt-evaders, informants, business cheats and con-artists, vile men committing sin: this is putrefaction, not eating meat. People here who canât stop harming living creatures, taking from others, intent on hurting, immoral, cruel, harsh, lacking regard for others: this is putrefaction, not eating meat. Greedy, hostile, aggressive to others, and addicted to evilâ those beings pass into darkness, falling headlong into hell: this is putrefaction, not eating meat. Not fish or flesh or fasting, nudity or baldness, or dreadlocks or dirt, not rough hides or serving the sacred flame, or the many endless mortifications in the world, The split compound amaraá¹ tapaá¹ occurs at SN 4.1:5.2 and Thag 3.1:1.4, while here we have amarÄ bahÅ« tapÄ. The commentary explains that amara here is âimmortalityâ, and the phrase means âfervent mortification aimed at immortalityâ. However, I find this unconvincing, one reason being that amara is an adjective (and thus must be glossed with an abstract noun in dative, amarabhÄvatthÄya). It is simpler to assume Pali has an idiomatic sense of amara as âendlessâ, which occurs here, in the phrase amarÄvikkhepa (DN 1:2.23.1), and in the Niddesaâs amarÄvitakka (Cnd 12:6.1). Then amarÄ and bahÅ« are synonyms. I cannot find any use in Sanskrit that parallels this, but amara is noted by Edgerton in Buddhist Hybrid Sanskrit as âa high numberâ. not hymns or oblations, sacrifices or seasonal observances, will cleanse a mortal not free of doubt. Guarding the streams of sense impressions, wander with faculties understood, Read vidita (âunderstoodâ), as variant vijita (âconqueredâ) is not supported by the commentary. standing on the teaching, delighting in integrity and tenderness. The attentive have slipped their chains and given up all suffering; they donât cling to the seen and the heard.â The Buddha explained this matter to him again and again, The concluding verses identify the âKassapaâ of the poem as the Buddha Kassapa of the past. The commentary says this was added at the Council. until the master of hymns understood it. It was illustrated with colorful verses by the sage free of putrefaction, unattached, hard to trace. Having heard the fine words of the Buddha, that are free of putrefaction, casting aside all suffering; humbled, he bowed to the Realized One, and right away begged to go forth. | ||
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With JÄ«vaka So I have heard. At one time the Buddha was staying near RÄjagaha in the Mango Grove of JÄ«vaka KomÄrabhacca. JÄ«vaka was the Buddhaâs doctor. His story is told in Kd 8, where we learn that he was abandoned on a trash heap by his mother SÄlavatÄ«, only to be discovered and raised by Prince Abhaya of Magadha, a Jain (MN 58). He was called âSurviviorâ (jÄ«vaka) and âRaised by a Princeâ (komÄrabhacca). In later Ayurveda, kaumÄrabhá¹tya means âpaediatricsâ, and a lost treatise on that subject is attributed to JÄ«vaka (JÄ«vakatantra). Then JÄ«vaka went up to the Buddha, bowed, sat down to one side, and said to him: âSir, I have heard this: âThey slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this is a deed he caused.â This was an accusation made against the Buddha by Jains (AN 8.12:31.2, Kd 6:31.13.1). They objected only to eating meat âkilled on purpose for himâ, and so by implication not all eating of meat. This is consistent with several Jain scriptural passages indicating that ascetics may, under certain strictures, eat meat (Äcaraá¹gasÅ«tra 2.1.10.5â6, BhagavatÄ«sÅ«tra 557 (p. 1261a), KalpasÅ«tra (SÄmÄcÄrÄ« 17), DasaveyÄliyasutta 5â1.73). I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?â âJÄ«vaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. In three cases I say that meat may not be eaten: itâs seen, heard, or suspected. The relevant Vinaya rule makes the meaning clear: âWhen you know it was killed on purpose for youâ (Kd 6:31.14.4). To allay suspicion of improper meat, mendicants are also required to check the provenance of meat before eating (Kd 6:23.9.9). These are three cases in which meat may not be eaten. In three cases I say that meat may be eaten: itâs not seen, heard, or suspected. These are three cases in which meat may be eaten. Take the case of a mendicant living supported by a town or village. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole worldâabundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next dayâs meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householderâs home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, âItâs so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!â They donât think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, JÄ«vaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?â âNo, sir.â âArenât they eating blameless food at that time?â âYes, sir. Sir, I have heard that The Divinity abides in love. Now, Iâve seen the Buddha with my own eyes, Reading taṠ⦠idaá¹ as the accusative of relation, and me as instrumental, for which compare yena brahmÄ sakkhidiá¹á¹ho at DN 13:12.1. The point of the passage is that he has merely heard that BrahmÄ abides in love, but he witnesses that the Buddha does so. and it is the Buddha who truly abides in love.â âAny greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Greed, hate, and delusion are the fundamental underlying defilements that give rise to âill willâ, the opposite of love. If thatâs what you were referring to, I grant it.â âThatâs exactly what I was referring to.â âTake the case, JÄ«vaka, of a mendicant living supported by a town or village. They meditate spreading a heart full of compassion ⦠They meditate spreading a heart full of rejoicing ⦠They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole worldâabundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next dayâs meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householderâs home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, âItâs so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!â They donât think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, JÄ«vaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?â âNo, sir.â âArenât they eating blameless food at that time?â âYes, sir. Sir, I have heard that The Divinity abides in equanimity. Now, Iâve seen the Buddha with my own eyes, and it is the Buddha who truly abides in equanimity.â âAny greed, hate, or delusion that might give rise to cruelty, discontent, or aversion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Just as ill will is the opposite of love, âcrueltyâ (vihesÄ), âdiscontentâ (arati), and ârepulsionâ (paá¹igha) are the respective opposites of compassion, rejoicing, and equanimity (MN 62:18.2 ff). If thatâs what you were referring to, I grant it.â âThatâs exactly what I was referring to.â âJÄ«vaka, anyone who slaughters a living creature specially for the Realized One or the Realized Oneâs disciple brims with much wickedness for five reasons. When they say: âGo, fetch that living creature,â this is the first reason. When that living creature experiences pain and sadness as itâs led along by a collar, this is the second reason. When they say: âGo, slaughter that living creature,â this is the third reason. When that living creature experiences pain and sadness as itâs being slaughtered, this is the fourth reason. When they serve the Realized One or the Realized Oneâs disciple with unallowable food, this is the fifth reason. Anyone who slaughters a living creature specially for the Realized One or the Realized Oneâs disciple brims with much wickedness for five reasons.â When he had spoken, JÄ«vaka said to the Buddha: âItâs incredible, sir, itâs amazing! The mendicants indeed eat allowable food. The mendicants indeed eat blameless food. Excellent, sir! Excellent! ⦠From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.â This sutta marks the occasion of JÄ«vakaâs conversion. It would seem that he had previously harbored doubts due to his Jain upbringing. Elsewhere he appears as a devotee of the Buddha. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 708 Registered: 05-2012 Posted From: 47.31.242.150 Rating: N/A |
At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof. Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saá¹gha in many ways. Now at that time General SÄ«ha, a disciple of the Jains, was sitting in that assembly. He thought, âThat Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saá¹gha in many ways. Why donât I go to see that Blessed One, the perfected one, the fully awakened Buddha!â Then General SÄ«ha went to the Jain ascetic of the ÃÄtika clan and said to him, âSir, Iâd like to go to see the ascetic Gotama.â âBut SÄ«ha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.â Then SÄ«haâs determination to go and see the Buddha died down. For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saá¹gha in many ways. And for a second time SÄ«ha thought: âWhy donât I go to see that Blessed One, the perfected one, the fully awakened Buddha!â Then General SÄ«ha went to the Jain ÃÄtika ⦠Then for a second time SÄ«haâs determination to go and see the Buddha died down. For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saá¹gha in many ways. And for a third time SÄ«ha thought, âThat Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saá¹gha in many ways. What can these Jains do to me, whether I take leave of them or not? Why donât I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!â Then SÄ«ha, with around five hundred chariots, set out from VesÄlÄ« in the middle of the day to see the Buddha. He went by carriage as far as the terrain allowed, then descended and went by foot. Then General SÄ«ha went up to the Buddha, bowed, sat down to one side, and said to him: âSir, I have heard this: âThe ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.â I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we donât want to misrepresent the Blessed One.â âThere is, SÄ«ha, a sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way. And there is a sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way. And there is a sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way. And there is a sense in which you could rightly say that Iâm disgusted, I teach disgust, and I guide my disciples in that way. And there is a sense in which you could rightly say that Iâm an exterminator, I teach extermination, and I guide my disciples in that way. And there is a sense in which you could rightly say that Iâm a mortifier, I teach mortification, and I guide my disciples in that way. And there is a sense in which you could rightly say that Iâm gutless, I teach gutlessness, and I guide my disciples in that way. And there is a sense in which you could rightly say that Iâm ambitious, I teach ambition, and I guide my disciples in that way. And whatâs the sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way? I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I teach inaction. And whatâs the sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way? I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. In this sense you could rightly say that I teach action. And whatâs the sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I teach annihilationism. And whatâs the sense in which you could rightly say that Iâm disgusted, I teach disgust, and I guide my disciples in that way? Iâm disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that Iâm disgusted. And whatâs the sense in which you could rightly say that Iâm an exterminator, I teach extermination, and I guide my disciples in that way? I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that Iâm an exterminator. And whatâs the sense in which you could rightly say that Iâm a mortifier, I teach mortification, and I guide my disciples in that way? I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. Theyâve cut them off at the root, made them like a palm stump, obliterated them, so that theyâre unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that theyâre unable to arise in the future. In this sense you could rightly say that Iâm a mortifier. And whatâs the sense in which you could rightly say that Iâm gutless, I teach gutlessness, and I guide my disciples in that way? I say that a gutless person is someone who has given up future wombs and rebirth into a new state of existence. Theyâve cut them off at the root, made them like a palm stump, obliterated them, so that theyâre unable to arise in the future. The Realized One has given up future wombs and regeneration into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that theyâre unable to arise in the future. In this sense you could rightly say that Iâm gutless. And whatâs the sense in which you could rightly say that Iâm ambitious, I teach ambition, and I guide my disciples in that way? Iâm ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. In this sense you could rightly say that Iâm ambitious.â When he said this, General SÄ«ha said to the Buddha, âExcellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.â âSÄ«ha, you should act after careful consideration. Itâs good for well-known people such as yourself to act after careful consideration.â âNow Iâm even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other religions were to gain me as a disciple, theyâd carry a banner all over VesÄlÄ«, saying: âGeneral SÄ«ha has become our disciple!â And yet the Buddha tells me to act after careful consideration. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saá¹gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.â âFor a long time now, SÄ«ha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.â âNow Iâm even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sir, I have heard that the ascetic Gotama says this: âGifts should only be given to me, and to my disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.â Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, weâll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saá¹gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.â Then the Buddha taught SÄ«ha step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that SÄ«haâs mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in General SÄ«ha: âEverything that is liable to arise is liable to cease.â Then SÄ«ha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacherâs instructions. He said to the Buddha, âSir, would the Buddha together with the mendicant Saá¹gha please accept tomorrowâs meal from me?â The Buddha consented with silence. Then, knowing that the Buddha had consented, SÄ«ha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then SÄ«ha addressed a certain man, âMy man, please find out if there is any meat ready for sale.â And when the night had passed General SÄ«ha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, âSir, itâs time. The meal is ready.â Then the Buddha robed up in the morning and, taking his bowl and robe, went to SÄ«haâs home, where he sat down on the seat spread out together with the Saá¹gha of mendicants. Now at that time many Jain ascetics in VesÄlÄ« went from street to street and from square to square, calling out with raised arms: âToday General SÄ«ha has slaughtered a fat calf for the ascetic Gotamaâs meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.â Then a certain person went up to SÄ«ha and whispered in his ear, âPlease sir, you should know this. Many Jain ascetics in VesÄlÄ« are going from street to street and square to square, calling out with raised arms: âToday General SÄ«ha has slaughtered a fat calf for the ascetic Gotamaâs meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.ââ âEnough, master. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saá¹gha. Theyâll never stop misrepresenting the Buddha with their incorrect, hollow, false, untruthful claims. We would never deliberately take the life of a living creature, not even for lifeâs sake.â Then SÄ«ha served and satisfied the mendicant Saá¹gha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, SÄ«ha sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left. |