Sila
The gradual path begins with Sila, or Virtue, which is the intention to free oneself from unwholesome bodily and verbal actions that lead to coarse afflictions and remorse. Sila involves practicing self-discipline to let go of clinging, aversion, and delusion in oneself and towards others.
In simple terms, it means renouncing or letting go of desires or expectations from interactions with others and letting go any hateful, aversive, or harmful thoughts, speech or actions. The practice of virtue and goodwill helps protect us and others from the most detrimental forms of stress and unhappiness that our actions, speech, and intentions might cause when interacting with the world.
By strict self-discipline, one ensures that no unskillful behavior will cause us to become entangled in the problems of the external world. Success in self-discipline brings confidence and peace of mind that one has never known before.
True virtue and goodwill comes from the understanding that everyone, including ourselves, is afflicted by clinging of the Five Aggregates and that everyone who is not liberated acts based on clinging, aversion, and delusion. It comes from understanding that our perceptions, emotions, thoughts, and views can't be relied upon, and that it's common for people to come to false conclusions from the delusions that arise from not correctly seeing reality as it is.
Since everyone is afflicted by the fires of Nibbana, instead of taking anything personally, one should understand that people's actions in the present, including our own, are based on past causes and conditions. We cannot know what others have been through in life that might cause them to act in the present; therefore, any judgment about others is ignorance. Also, taking things personally is another form of ignorance, as no one can "do" anything to another. Even if there is intent to cause harm, this intention is rooted in past greed, aversion, and ignorance, and the result of their suffering. For example, one might have been abused or molested as a child and developed unwholesome behaviours or ways to interact with the world. This is why compassion and goodwill are required towards oneself and others.
Judgments Towards Others
It's important to remember that when we judge others, we are really just looking at our own Five Aggregates. In other words, when we have negative feelings, perceptions, thoughts, speech, and actions towards others, they are just a reflection of the preconceived notions stored in memory, re-cognized through the Five Aggregates.
So when you see greed, hatred, aversion, you are really looking at yourself.
As we approach any situation, we first establish the right view that all interactions with others are fraught with possible dangers and that we must not cling to, not get entangled with any judgments or expectations, as doing so will cause distress and dissatisfaction.
This is why it is important to constantly be mindful of our thoughts, speech, and actions and reflect on them.
When interacting with others, it's important to also maintain mindfulness to notice any tension or tightness in the mind or body, which may indicate clinging to the interaction, either expecting something or being adverse to the situation.
Any unskillful interaction will be easy to identify and reflect upon because of the lingering thoughts, distress and dissatisfaction that they create.
The following sutta describes the purpose of Virtue and how practicing it correctly can lead all the way to liberation:
AN11.1
Kimatthiyasutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then the venerable Ānanda approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:
For what purpose, master, are wholesome virtues? What is their benefit? For the purpose of non-remorse, Ānanda, wholesome virtues are for the benefit of non-remorse.
But, master, for what purpose is non-remorse? What is its benefit? Non-remorse, Ānanda, is for the purpose of joy, for the benefit of joy.
And joy, master, for what purpose? What is its benefit?
Joy, Ānanda, is for the purpose of rapture, for the benefit of rapture.
And rapture, master, for what purpose? What is its benefit? Rapture, Ānanda, is for the purpose of tranquility, for the benefit of tranquility.
And tranquility, master, for what purpose? What is its benefit? Tranquility, Ānanda, is for the purpose of happiness, for the benefit of happiness.
And happiness, master, for what purpose? What is its benefit? Happiness, Ānanda, is for the purpose of concentration, for the benefit of concentration.
And concentration, master, for what purpose? What is its benefit? Concentration, Ānanda, is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are.
And knowledge and vision of things as they really are, master, for what purpose? What is its benefit?
Knowledge and vision of things as they really are, Ānanda, is for the purpose of disenchantment, for the benefit of disenchantment.
And disenchantment, master, for what purpose? What is its benefit? Disenchantment, Ānanda, is for the purpose of dispassion, for the benefit of dispassion.
And dispassion, master, for what purpose? What is its benefit? Dispassion, Ānanda, is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.
Thus, Ānanda, wholesome virtues are for the purpose of non-remorse, for the benefit of non-remorse, non-remorse is for the purpose of joy, for the benefit of joy, joy is for the purpose of rapture, for the benefit of rapture, rapture is for the purpose of tranquility, for the benefit of tranquility, tranquility is for the purpose of happiness, for the benefit of happiness, happiness is for the purpose of concentration, for the benefit of concentration, concentration is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are, knowledge and vision of things as they really are is for the purpose of disenchantment, for the benefit of disenchantment, disenchantment is for the purpose of dispassion, for the benefit of dispassion, dispassion is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.
Thus, Ānanda, wholesome virtues gradually lead to the highest.
The Tathagata describes how the whole path starts with virtue and gives advice on how to practice virtue: (some practices only apply to disciples)
AN10.99
Upāli Sutta
Then the venerable Upāli approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Upāli said to the Blessed One:
I wish, venerable sir, to live in remote forest and woodland lodgings.
It is difficult, Upāli, to maintain remote forest and woodland lodgings. Solitude is hard to achieve and not delightful. I think the forests carry away the mind of a disciple who does not attain concentration. If someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away.
Just as, Upāli, a great lake. Then a royal bull elephant with seven or eight factors might come. He might think: Let me plunge into this lake, play a game with my trunk, play a game with my back. Having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would plunge into the lake, play a game with his trunk, play a game with his back; having played a game with his trunk, played a game with his back, having bathed and drunk, he would leave as he wished. Why is that? Because, Upāli, a great being finds a firm footing in the deep. Then a hare or a cat might come.
He might think: Who am I, and who is a royal bull elephant? Let me plunge into this lake, play a game with my trunk, play a game with my back; having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would suddenly, without consideration, jump in. It should be expected that he will either sink or drift away. Why is that? Because, Upāli, a small being does not find a firm footing in the deep.
In the same way, Upāli, if someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away. Just as, Upāli, a young boy, weak, lying on his back, plays with his own urine and feces.
What do you think, Upāli, isn't that just mere child's play? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would engage in games suitable for young boys, such as toy plows, tip-cat, hoop, pinwheel, toy windmill, toy cart, toy bow.
What do you think, Upāli, isn't this play more excellent and refined than the former? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would enjoy himself provided and endowed with the five cords of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust.
What do you think, Upāli, isn't this play more excellent and refined than the former ones? Yes, venerable sir. Here, Upāli, the Tathāgata appears in the world, accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He declares this world with its gods, Māras, and Brahmās, this generation with its recluses and brahmins, its princes and people, which he has himself realized with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.
A householder or householder's son or one born in some other clan hears that Dhamma. Having heard that Dhamma, he acquires faith in the Tathāgata. Possessing that faith, he considers thus: Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell.
What if I shave off my hair and beard, put on the ochre robe, and go forth from the home life into homelessness? After some time he abandons a small or large fortune, leaves a small or large circle of relatives, shaves off his hair and beard, puts on the ochre robe, and goes forth from the home life into homelessness.
Leaving behind a small or large family circle, having shaved off his hair and beard, donning yellow robes, he goes forth from home to homelessness. Thus gone forth, adhering to the training and way of life of disciples, he abstains from taking life, becomes averse to taking life, laying aside the rod and weapon, he is modest, compassionate, living for the welfare of all living beings.
Abandoning the taking of what is not given, he lives purely, accepting what is given, expecting what is given, living with a mind purified by honesty. Abandoning misconduct in sensual pleasures, he lives celibately, walking and acting free from sexual activity. Abandoning false speech, he becomes averse to false speech, speaks the truth, is reliable, trustworthy, not deceptive to the world.
Abandoning divisive speech, he does not repeat elsewhere what he has heard here to cause division, and vice versa; thus, he is a reconciler of those divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, speaking words that promote concord.
Abandoning harsh speech, he speaks words that are gentle, pleasing to the ear, loving, going to the heart, courteous, desired by many, agreeable to many. Abandoning idle chatter, he speaks at the right time, speaks what is factual, what is in accordance with the goal, the Dhamma, and the discipline; his speech is like a treasure, spoken at the right time, accompanied by reasons, moderate, and full of sense.
He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and seeing shows; from wearing garlands, using perfumes, and beautifying the body with cosmetics; from high and luxurious beds; from accepting gold and silver; from accepting raw grain; from accepting raw meat; from accepting women and girls; from accepting male and female slaves; from accepting goats and sheep; from accepting fowl and pigs; from accepting elephants, cattle, horses, and mares; from accepting fields and land; from running messages and errands; from buying and selling; from false weights, false metals, and false measures; from cheating, deceiving, defrauding, and trickery; from wounding, murdering, binding, theft, fraud, deceit, and foolishness.
He is content with robes to protect his body and with alms food to protect his stomach. Wherever he goes, he takes only these with him, just as a bird, wherever it goes, flies with its wings as its only burden. Thus, this disciple is content with robes to protect his body and with alms food to protect his stomach. Wherever he goes, he takes only these with him. Endowed with this noble aggregate of virtue, he experiences an unblemished happiness within himself. Seeing a form with the eye, he does not grasp at its signs or features.
Since, if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... touching a tangible with the body... cognizing a mental object with the mind, he does not grasp at its signs or features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
Endowed with this noble restraint of the faculties, he experiences an unsullied bliss within himself. In going forward and returning, he acts clearly knowing; in looking ahead and looking away... in bending and stretching... in wearing robes and carrying the outer robe and bowl... in eating, drinking, chewing, and tasting... in defecating and urinating... in walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he acts clearly knowing.
Endowed with this noble aggregate of virtue, this noble restraint of the faculties, and this noble mindfulness and full awareness, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Having gone to the forest, to the root of a tree, to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, he, abandoning covetousness for the world, lives with a mind free from covetousness, he purifies his mind from covetousness.
He purifies his mind from covetousness. Abandoning ill-will and hatred, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings, purifying his mind from ill-will and hatred. Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware, purifying his mind from sloth and torpor.
Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful, purifying his mind from restlessness and remorse. Abandoning doubt, he dwells having crossed over doubt, without doubting about wholesome states, purifying his mind from doubt. Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which includes applied and sustained thought, with rapture and pleasure born of seclusion. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna… Again, Upāli, a disciple, with the fading away of rapture… enters and dwells in the third jhāna. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the abandoning of pleasure… enters and dwells in the fourth jhāna…. Furthermore, Upāli, a disciple, having completely surpassed the perception of form, with the disappearance of the perception of resistance, not paying attention to the perception of diversity, thinking Infinite space, enters and dwells in the base of infinite space. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, having completely surpassed the base of infinite space, thinking Infinite consciousness, enters and dwells in the base of infinite consciousness…. Having completely surpassed the base of infinite consciousness, thinking There is nothing, enters and dwells in the base of nothingness…. Having completely surpassed the base of nothingness, This is peaceful, this is sublime, that is, the base of neither-perception-nor-non-perception, enters and dwells. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, and they do dwell having attained their goal. Now, Upāli, dwell in the Sangha. It will be for your comfort in the Sangha.
Precepts are not Rules
It's important to look at virtue and the precepts not as rules (clinging) but as a practice.
History is filled with people blindly believing they are a "a good person" yet justify wars and untold suffering in the name of "good". For this reason, we should not look at lying, stealing, killing, drinking, and sexual misconduct as simple concepts or attributes. But understand how their application needs to be skillfully adapted based on the unlimited circumstances one might encounter.
Practicing virtue is protection from getting tangled in wordly matters. It allows us to renounce the world, without hating the world. Its also one of the best ways to train the mind, as one must constantly be mindful if their own and others actions are tainted by greed, aversion, and delusion.
Practicing virtue is also the best way to judge our progress on the path, as we can evaluate the amount of clinging, aversion, and delusion that manifests in difficult situations, when we interact with difficult people.
For example, without encountering annoying individuals, how can we develop patience? It's through others triggering our "buttons" or testing our tolerance that we uncover the greed, aversion and clinging to expectations that still exist within us.
MN39
Mahāassapurasutta
Thus have I heard: At one time the Blessed One was dwelling in the Anga country, in a town of the Angas named Assapura.
There, the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
People recognize you as ascetics, disciples. When asked who are you? you claim we are ascetics. Therefore for those of you recognized and claiming thus, We will undertake and practice those Dhammas that make one an ascetic and a Brahmin, so that our recognition and claim may be true and accurate.
And for those from whom we accept robes, almsfood, lodging, and medicinal requisites, our use of them will bring great fruit and benefit, and our going forth will not be in vain but fruitful and beneficial. Thus should you train.
And what are the Dhammas that make one an ascetic and a Brahmin? We will be endowed with moral shame and fear of wrongdoing. Thus should you train.
But it might be that you think: We are endowed with moral shame, our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our bodily conduct will be pure, open, clear, and restrained. And by being endowed with such pure bodily conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our verbal conduct will be pure, open, clear, and restrained. And by being endowed with such pure verbal conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our livelihood will be pure, open, clear, and restrained. And by being endowed with such pure livelihood, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? We will guard the doors of our sense faculties; upon seeing a form with the eye, we will not grasp at its signs or features. Since if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us.
While dwelling, if covetousness and displeasure, evil unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.
Upon hearing a sound with the ear…
Upon smelling an odor with the nose…
Upon tasting a flavor with the tongue…
Upon touching a tangible with the body…
Upon cognizing a mental object with the mind, not grasping at signs or features.
Because if the mind faculty is unrestrained, bad unwholesome states of covetousness and displeasure might invade one, for its restraint, we will undertake practice, we will guard the mind faculty, we will enter upon restraint of the mind faculty. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be moderate in eating, reflecting wisely we will consume food, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for pursuit of the holy life, thinking thus: I will terminate old feelings without arousing new feelings and I will be healthy and blameless and will live in comfort.
Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating;
enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, after setting our minds to the idea of waking up.
In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be endowed with mindfulness and unobstructed awareness, unobstructed awareness when going forward and returning, unobstructed awareness when looking ahead and looking away, unobstructed awareness when flexing and extending limbs, unobstructed awareness when wearing robes and carrying the outer robe and bowl, unobstructed awareness when eating, drinking, consuming food, and tasting, unobstructed awareness when defecating and urinating, unobstructed awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, we are equipped with mindfulness and full awareness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done. And what is more to be done?
Here a disciple frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove...
He sits down cross-legged after his meal, having returned from his alms round, setting his body erect and establishing mindfulness in the body. He lives with a mind free from covetousness for the world, cleansing his mind of covetousness; free from ill-will and harm, compassionate for the welfare of all living beings, cleansing his mind of ill-will; free from sloth and torpor, alert and mindful, cleansing his mind of sloth and torpor; free from restlessness and remorse, calm in mind, cleansing his mind of restlessness and remorse; free from doubt, having crossed over doubt, confident in skillful qualities, cleansing his mind of doubt.
Just as a person would take a loan for a venture, and the venture succeeds, he would then repay his old debts and still have surplus for supporting his family, thinking, I took a loan for a venture, it succeeded, I repaid my debts and have surplus for my family, and he would be joyful and happy.
Similarly, a sick person, suffering and severely ill, unable to eat and lacking strength, later recovers, can eat and regains strength, thinking, I was sick, suffering, unable to eat, now I am recovered, can eat, and have regained strength, and he would be joyful and happy.
Just as a person imprisoned would later be released safely without loss of property, thinking, I was imprisoned, now I am released safely without loss of property, and he would be joyful and happy.
Just as a slave would later be freed, becoming independent and free to go where he wishes, thinking, I was a slave, now I am free and independent, and he would be joyful and happy. Just as a wealthy person traveling through a dangerous road would emerge safely without loss of property, thinking, I traveled through a dangerous road and emerged safely without loss of property, and he would be joyful and happy.
In the same way a disciple sees these five hindrances un-abandoned in himself as debt, sickness, imprisonment, slavery, and a dangerous road. When these five hindrances are abandoned, he sees himself as debt-free, healthy, released from prison, freed from slavery, and in a safe place.
Having abandoned these five hindrances, impurities of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
He suffuses, drenches, fills, and irradiates his body with the rapture and pleasure born of seclusion, so that there is no part of his body not suffused by the rapture and pleasure born of seclusion.
Just as a skilled bathman or his apprentice would knead water into bath powder so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not drip; in the same way, a disciple suffuses his body with the rapture and pleasure born of seclusion.
He enters and dwells in the second jhana, which is without directed thought and evaluation, has unification of awareness, and is born of concentration, filled with rapture and pleasure.
He drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.
Just as if there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would drench, steep, fill, and suffuse the lake with cool water, so that there would be no part of the whole lake not suffused with cool water.
In the same way, he drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.
Furthermore, with the fading of rapture, he dwells equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and dwells in the third jhana, of which the noble ones declare, Equanimous and mindful, he has a pleasant abiding.
He drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.
Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water might flourish while immersed in the water, without rising above it, and the cool water would drench, steep, fill, and suffuse them to their tips and roots, so that there would be no part of those lotuses not suffused with cool water.
In the same way, he drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.
Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
He sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind. Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not suffused by the white cloth. In the same way, he sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.
With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births...
Thus with their aspects and particulars, he recollects his manifold past lives. Just as if a man went from his own village to another village, and then from that village to yet another village, and then returned from that village to his own village. He would think, I went from my own village to that village; there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.
From that village, I went to that other village, and there too, I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. Now I have come back to my own village. In the same way, he recollects his manifold past lives with their aspects and particulars.
With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.
Just as if there were two houses with doors, and a man with good sight standing there could see people coming and going, entering and leaving. In the same way, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing.
He understands beings as they arise, whether they are low or high, in a good or bad state, according to their actions. Thus, with a concentrated mind that is pure, cleansed, without blemishes, free from defilements, soft, workable, established, and having reached imperturbability, he directs his mind towards the knowledge of the destruction of the taints.
He truly understands: This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering. He truly understands: These are the taints, This is the origin of the taints, This is the cessation of the taints, and This is the path leading to the cessation of the taints. For one who knows and sees in this way, the mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.
In the liberated one, there arises the knowledge: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Just like in a mountain pool, clear, undisturbed, and serene, where a person standing on the shore can see shells, gravel, and fish moving about or staying still.
He knows: This pool is clear, undisturbed, and serene. Here are these shells, gravel, and fish moving about or staying still. In the same way, a disciple truly understands suffering, its origin, its cessation, and the path leading to its cessation.
He knows: There is no more coming to any state of being. This is called a disciple who is a recluse, a Brahmin, a bathed one, a knower of the Vedas, a learned one, a noble one, an arahant. How does a disciple become a recluse? His evil unwholesome states that are defiling, leading to future birth, associated with distress, resulting in suffering, and leading to future old age and death, are calmed. Thus, a disciple becomes a recluse.
How does a disciple become a Brahmin? His evil unwholesome states are expelled. Thus, a disciple becomes a Brahmin. How does a disciple become a bathed one? His evil unwholesome states are washed away. Thus, a disciple becomes a bathed one.
How does a disciple become a knower of the Vedas? His evil unwholesome states are known. Thus, a disciple becomes a knower of the Vedas. How does a disciple become a learned one? His evil unwholesome states are heard and learned. Thus, a disciple becomes a learned one.
How does a disciple become a noble one? His evil unwholesome states are distanced. Thus, a disciple becomes a noble one.
How does a disciple become an arahant? His evil unwholesome states are distanced. Thus, a disciple becomes an arahant.
The Blessed One said this.
The disciples were pleased and delighted in the Blessed One's words.
The Great Discourse at Assapura is concluded.
Right Action
“And how is one made impure in three ways by bodily action? There is the case where a certain person takes life, is brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He takes what is not given. He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. He engages in sexual misconduct. He gets sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made impure in three ways by bodily action."
Right Speech
“And how is one made impure in four ways by verbal action? There is the case where a certain person tells lies. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], if he is asked as a witness, ‘Come & tell, good man, what you know’: If he doesn’t know, he says, ‘I know.’ If he does know, he says, ‘I don’t know.’ If he hasn’t seen, he says, ‘I have seen.’ If he has seen, he says, ’I haven’t seen.’ Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward. He engages in divisive speech. What he has heard here he tells there to break those people apart from these people here. What he has heard there he tells here to break these people apart from those people there. Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism. He engages in harsh speech. He speaks words that are insolent, cutting, mean to others, reviling others, provoking anger and destroying concentration. He engages in idle chatter. He speaks out of season, speaks what isn’t factual, what isn’t in accordance with the goal, the Dhamma, & the Vinaya, words that are not worth treasuring. This is how one is made impure in four ways by verbal action.
Unskillful Mental Action
“And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, ‘O, that what belongs to others would be mine!’ He bears ill will, corrupt in the resolves of his heart: ‘May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!’ He has wrong view, is warped in the way he sees things: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ This is how one is made impure in three ways by mental action.
Right Livelihood
“And what more is to be done? Our livelihood will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure livelihood: That’s how you should train yourselves. Now the thought may occur to you, We are endowed with shame & compunction. Our bodily conduct is pure. Our verbal conduct… our mental conduct is pure. Our livelihood is pure. That much is enough, that much means we’re done, so that the goal of our contemplative state has been reached. There’s nothing further to be done, and you may rest content with just that. So I tell you. I exhort you. Don’t let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done."
SN3.19
The Discourse on the Son of a Prostitute
At Sāvatthī.
Then King Pasenadi of Kosala went to the Blessed One in the middle of the day, and after paying homage to him, he sat down to one side. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
Where have you come from, great king, in the middle of the day? Here, venerable sir, in Sāvatthī, a householder named Anāthapiṇḍika has passed away.
I have come after taking over the royal capital from the son of a prostitute. He had eighty thousand in gold alone, not to mention silver. And his food was like this: he ate broken rice with ghee. His clothing was like this: he wore coarse hempen cloth. His vehicle was like this: he went in a chariot with a canopy of leaves. This is how it was, great king, this is how it was.
A bad person, great king, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.
As he consumes these resources properly, kings or thieves seize them, or fire burns them, or water sweeps them away, or unloved heirs take them. Thus, great king, these resources, when not consumed properly, lead to their depletion, not to their enjoyment.
Just as a lotus pond in a deserted place is clear, cool, refreshing, and delightful, yet no one would take from it, drink from it, bathe in it, or use it in any way. For if they did, the water would be used up, not enjoyed.
In the same way, great king, a bad person, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.
As he consumes these resources properly, kings or thieves seize them.
Thieves steal, fire burns, water flows, unloved heirs take. Thus, great king, possessions are being consumed properly, not the consumer. A virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.
Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as, great king, a lotus pond is not far from a village or town, with clear, cool, pleasant, and beautiful water. People might steal, drink, or bathe in that water as they wish. In the same way, great king, if that water is consumed properly, it leads to consumption, not depletion. In the same way, a virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.
Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as water in a non-human place, though cold, is consumed and used up, so too, when a person acquires wealth, they neither use it nor give it away. The wise and discerning, having attained wealth, consume it and are industrious. They support their relatives and dependents, blameless, they reach a heavenly abode.
AN4.61
Fitting Deeds
Then Anathapindika, the householder, approached the Blessed One;
having approached, having greeted the Blessed One, he sat down at one side. Sitting down at one side, the Blessed One said to the householder Anathapindika: Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. What are the four?
May wealth come to me in a righteous way, this is the first quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth in a righteous way, may fame come to me along with my relatives and teachers, this is the second quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth and fame in a righteous way, along with my relatives and teachers, may I live long and have a long life, this is the third quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth and fame in a righteous way, along with my relatives and teachers, having lived long and having had a long life, may I, at the breakup of the body, after death, be reborn in a good destination, in a heavenly world, this is the fourth quality desirable, agreeable, and pleasing but hard to obtain in the world.
Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. For the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead:
Accomplishment in faith,
Accomplishment in virtue,
Accomplishment in generosity,
Accomplishment in wisdom.
And what is the accomplishment in faith? Here a noble disciple has faith, he believes in the enlightenment of the Tathagata: Indeed, the Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. This is called accomplishment in faith.
And what is the accomplishment in virtue? Here a noble disciple abstains from taking life... abstains from intoxicating drinks and drugs that lead to heedlessness. This is called accomplishment in virtue.
And what is the accomplishment in generosity? Here a noble disciple, dwelling at home, heart freed from the stain of miserliness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.
And what is the accomplishment in wisdom? A noble disciple, understanding as it really is, abandons the mental defilements of covetousness and greed, ill will, sloth and torpor, restlessness and remorse, and doubt. This is called accomplishment in wisdom.
Householder, for the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead.
Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs four functions. What four?
Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, makes himself happy and satisfied, properly enjoys his wealth. He makes his parents happy and satisfied, properly enjoys his wealth. He makes his children, wife, slaves, workers, and servants happy and satisfied, properly enjoys his wealth. He makes his friends and associates happy and satisfied, properly enjoys his wealth. This is his first station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, protects himself from dangers such as fire, water, kings, thieves, and displeasing heirs, and keeps himself safe. This is his second station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs the fivefold offering: to relatives, guests, ancestors, kings, and deities. This is his third station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, establishes an uplifting offering to ascetics and brahmins, those who abstain from intoxication and heedlessness, who endure patience and gentleness, who tame, calm, and extinguish themselves. He establishes an offering leading to heaven, resulting in happiness, leading to heaven. This is his fourth station of consumption, enjoyed in this very way.
Indeed the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs these four functions. For anyone apart from these four functions, wealth is exhausted; these are called wealth gone to waste, not enjoyed, not properly utilized.
For anyone with these four functions, wealth is not exhausted; these are called wealth well stationed, well enjoyed, properly utilized. Wealth enjoyed, dependents supported, adversity overcome, and the fivefold offering made; virtuous, restrained in righteous living: such a wise mans purpose in household life is achieved, without regret. Remembering this, a mortal, a man standing in the noble Dhamma, is praised in this life and rejoices in heaven hereafter.
DN1
Brahmajāla Sutta
1. The Talk with the Wanderers
Thus have I heard: At one time, the Blessed One was traveling between Rājagaha and Nālandā with a large company of disciples, about five hundred in total.
Suppiya the wanderer was also traveling between Rājagaha and Nālandā with his pupil, the young Brahmadatta.
There, indeed, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha;
However, Suppiya's pupil, the young Brahmadatta, spoke in many ways in praise of the Buddha, the Dhamma, and the Sangha.
Thus, both the teacher and pupil, holding opposing views, followed the Blessed One and the company of disciples, arguing back and forth.
Then, the Blessed One arrived for a one-night stay at the royal rest-house in Ambalaṭṭhikā, along with the company of disciples.
Suppiya the wanderer also arrived for a one-night stay at the royal rest-house in Ambalaṭṭhikā, along with his pupil, the young Brahmadatta.
There too, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha;
However, Suppiya's pupil, the young Brahmadatta, spoke in many ways in praise of the Buddha, the Dhamma, and the Sangha.
Thus, both the teacher and pupil, holding opposing views, lived there.
Then, many disciples, having risen early in the morning and gathered in the pavilion, this topic of conversation arose:
It is wonderful, friends, it is marvelous, how the Blessed One, knowing and seeing, the Arahant, the Fully Enlightened One, has thoroughly understood the diverse inclinations of beings.
For here, Suppiya the wanderer speaks in many ways in dispraise of the Buddha, the Dhamma, and the Sangha;
However, Suppiya's pupil, the young Brahmadatta, speaks in many ways in praise of the Buddha, the Dhamma, and the Sangha.
Thus, both the teacher and pupil, holding opposing views, followed the Blessed One and the company of disciples, arguing back and forth.
Then, the Blessed One, knowing this topic of conversation among the disciples, approached the pavilion; having approached, he sat down on the prepared seat. Sitting down, the Blessed One asked the disciples:
What were you discussing just now what was your conversation that was interrupted?
When asked, the disciples told the Blessed One about their conversation.
The Blessed One said, Disciples, whether others speak in dispraise of me, the Dhamma, or the Sangha, you should not feel resentment, displeasure, or ill-will. If you were to feel angry or displeased, would you then be able to recognize whether what others say is right or wrong?
No, venerable sir.
Disciples, if others speak in dispraise of me, the Dhamma, or the Sangha, you should unravel what is untrue as untrue, saying: This is not true, this is not right, this is not found among us, this is not in us.
Disciples, if others speak in praise of me, the Dhamma, or the Sangha, you should acknowledge what is true as true, saying: This is true, this is right, this is found among us, this is in us.
They praise, whether it's the praise of the Dhamma, the praise of the Sangha, in that, you should not be excited, joyful, or uplifted in mind. Whether it's me or others being praised, the praise of the Dhamma, the praise of the Sangha, if you were to be joyful, pleased, and uplifted, that would be an obstacle for you. Whether it's me or others being praised, the praise of the Dhamma, the praise of the Sangha, in that, you should acknowledge the truth as it is: This is true, this is factual, this exists in us, and this is found among us.
2. Virtue
2.1. Minor Virtue
This is a minor, basic level of virtue, by which an ordinary person, speaking in praise of the Tathagata, might speak. And what is that minor, basic level of virtue, by which an ordinary person, speaking in praise of the Tathagata, might speak?
Having abandoned the taking of life, the ascetic Gotama refrains from taking life, he is without stick or sword, conscientious, merciful, compassionate towards all living beings: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned taking what is not given, the ascetic Gotama refrains from taking what is not given, he takes only what is given, expecting only what is given, by not stealing he lives purely: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned unchastity, the ascetic Gotama lives a life of chastity, he dwells apart from the vulgar practice of sexual intercourse: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned false speech, the ascetic Gotama refrains from falsehood, he speaks truth, is devoted to truth, reliable, worthy of confidence, not a deceiver of the world: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned divisive speech, the ascetic Gotama refrains from divisive speech, what he has heard here he does not repeat elsewhere to divide those people from these, nor what he has heard elsewhere does he repeat here to divide these people from those, thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned harsh speech, the ascetic Gotama refrains from harsh speech, he speaks such words that are gentle, pleasing to the ear, and loveable as they go to the heart, are courteous, desired by many and agreeable to many: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned idle chatter, the ascetic Gotama refrains from idle chatter, he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the discipline; at the right time he speaks such words that are worth recording, reasonable, moderate, and beneficial: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
The ascetic Gotama refrains from injuring seeds and plants: thus indeed, disciples... The ascetic Gotama eats only in one part of the day, abstaining from eating at night and outside the proper time... The ascetic Gotama abstains from dancing, singing, music, and shows... The ascetic Gotama abstains from wearing garlands, using scents, and beautifying with cosmetics... The ascetic Gotama abstains from high and large beds... The ascetic Gotama abstains from accepting gold and silver... The ascetic Gotama abstains from accepting raw grain... The ascetic Gotama abstains from accepting raw meat... The ascetic Gotama abstains from accepting women and girls... The ascetic Gotama abstains from accepting male and female slaves... The ascetic Gotama abstains from accepting goats and sheep... The ascetic Gotama abstains from accepting fowl and pigs... The ascetic Gotama abstains from accepting elephants, cattle, horses, and mares... The ascetic Gotama abstains from accepting fields and land... The ascetic Gotama abstains from running messages and errands... The ascetic Gotama abstains from buying and selling... The ascetic Gotama abstains from false weights, false metals, and false measures... The ascetic Gotama abstains from bribery, deception, fraud, and crooked practices in relation to weights, metals, and measures... The ascetic Gotama abstains from mutilation, murder, binding, brigandage, plunder, and violence: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak. Minor virtue is concluded.
2.2. Intermediate Virtue
Just as some ascetics and brahmins, feeding on food given in faith, engage in such occupations as these, namely the cultivation of seeds such as root seeds, shoot seeds, joint seeds, cutting seeds, and fifthly seed seeds; the ascetic Gotama refrains from such occupations: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
One might say, Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in the enjoyment of various kinds of possessions and pleasures, such as food, drinks, clothes, vehicles, beds, scents, and meats, so too, the ascetic Gotama refrains from such indulgence in possessions and pleasures. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in various forms of entertainment, such as dancing, singing, music, spectacles, storytelling, shouting, physical displays, combats, and competitions involving elephants, horses, buffaloes, bulls, goats, rams, chickens, quails, and fights with sticks or fists, so too, the ascetic Gotama refrains from such forms of entertainment. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in various games and gambling, such as board games, hopscotch, aerial acrobatics, water tricks, games involving balls, dice, leaf games, and various other games, so too, the ascetic Gotama refrains from such games and gambling. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in the use of high and luxurious beds and seats, such as couches, stools, woolen covers, silk covers, and various kinds of luxurious bedding, so too, the ascetic Gotama refrains from the use of high and luxurious beds and seats. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in beautification and adornment, such as applying powders, bathing, decorating with garlands, scents, and creams, wearing jewelry and fine clothes, so too, the ascetic Gotama refrains from such beautification and adornment. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in idle chatter about kings, robbers, ministers, armies, dangers, battles, food, drinks, clothes, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, heroes, street fights, ancestors, various stories about land and sea, tales of the past and future, so too, the ascetic Gotama refrains from such idle chatter. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in contentious talk, saying, You don't understand this Dhamma and Discipline, I understand this Dhamma and Discipline; how could you understand this Dhamma and Discipline? You're practicing wrongly, I'm practicing rightly; I'm consistent, you're inconsistent; what should have been said before you said after, what should have been said after you said before; my contention is refuted, you're caught in your views; come, let's settle this, so too, the ascetic Gotama refrains from such contentious talk. This is how an ordinary person might praise the Tathagata.
Just as some reverend disciples and brahmins, after consuming food given in faith, indulge in running errands and messages for kings, royal ministers, nobles, brahmins, householders, and princes, so too, the ascetic Gotama refrains from such errands and messages. This is how an ordinary person might praise the Tathagata.
Okay, go there, bring this, bring that from there - thus, the kind of errands and missions, the Venerable Gotama refrains from - thus, indeed, a common person would praise the Tathagata. Just as some ascetics and brahmins, after consuming food given in faith, engage in deceit, chatter, predicting, and interpreting omens for gain, the Venerable Gotama refrains from such deceit and chatter - thus, indeed, a common person would praise the Tathagata. The middle virtue is completed.
Great Virtue: Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, interpreting bodily marks, omens, dreams, animal cries, sacrifices, and various forms of divination and spells, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting victories and defeats of kings and battles, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting eclipses, movements of celestial bodies, meteor showers, earthquakes, and other natural disasters, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting good rainfall -
There will be prosperity, there will be famine, there will be peace, there will be fear, there will be disease, there will be health, joy, counting, enumeration, poetry, materialism, etc.
Such wrong livelihoods as these, the ascetic Gotama refrains from: thus, indeed a common person might speak in praise of the Tathagata.
Just as some ascetics and brahmins, having consumed food provided in faith, maintain their lives by such wrong livelihoods, including invoking, dispelling, binding, opening, mixing, scattering, making fortunate, making unfortunate, causing barrenness, binding the tongue, locking the jaws, gesturing with the hands, gesturing with the chin, gesturing with the ears, mirror questions, maiden questions, divine questions, sun worship, great worship, raising the flame, blowing the conch, etc.
Such wrong livelihoods as these, the ascetic Gotama refrains from: thus, indeed a common person might speak in praise of the Tathagata.
Just as some ascetics and brahmins, having consumed food provided in faith, maintain their lives by such wrong livelihoods, including pacification rituals, vow fulfillment, ghost business, extensive business, rain rituals, seed rituals, site rituals, site preparation, rinsing, bathing, steaming, vomiting, purging, upward purging, downward purging, head purging, ear oil, eye treatment, nose treatment, ointments, eye salve, using a probe, surgery, child treatment, root medicines, administering medicines, etc.
Such wrong livelihoods as these, the ascetic Gotama refrains from: thus, indeed a common person might speak in praise of the Tathagata. This is a minor, trivial, and insignificant virtue through which a common person might speak in praise of the Tathagata. The great virtue is complete.
3. Views
3.1. Believers in Past Epochs
There are some ascetics and brahmins who, adhering to and insisting on the past, proclaim various views about the past based on eighteen grounds. And what are these views that they proclaim based on eighteen grounds?
3.1.1. Eternalism
There are some ascetics and brahmins who are eternalists, asserting the eternity of the self and the world on four grounds. And how do they assert this?
Here a certain ascetic or brahmin, through ardor, endeavor, application, diligence, and right attention, attains such a level of concentration of mind that he recalls many past lives.
That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world contraction, many eons of world expansion, many eons of world contraction and expansion:
There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such pleasures and pains, with such a lifespan; passing away from there, I appeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such pleasures and pains, with such a lifespan; passing away from there, I appeared here.
Thus he recalls his varied past lives in their aspects and details. He says: The self and the world are eternal, barren, standing firm like a pillar, established, without any change; and these beings, running on and wandering through this cycle of existence, undergo rebirth, but there is indeed something eternal.
Why is that? Because I, through ardor, endeavor, application, diligence, and right attention, attain such a level of concentration of mind that I recall many past lives, such as one birth, two births, three births, four births...
Five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births:
There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan. Then, having died from there, I reappeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
Then, having died from there, I reappeared here. Thus, with details and in various ways, I recall my past lives.
By this I know: As eternal are the self and the world, deceptive, established on a false premise; and these beings run on, circle around, pass away, and reappear, truly there is an eternal continuum.
This is the first case, based on which some ascetics and brahmins proclaim the eternity of the self and the world.
And what do some ascetics and brahmins proclaim the eternity of the self and the world based on the second case?
Here a certain ascetic or brahmin, by striving, by exerting, by applying, by being diligent, and by rightly focusing, attains such a level of concentration of mind that he recalls many past lives in detail.
For example: one eon of expansion and contraction, two eons of expansion and contraction, three eons of expansion and contraction, four eons of expansion and contraction, five eons of expansion and contraction, ten eons of expansion and contraction: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
Then, having died from there, I reappeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan. Then, having died from there, I reappeared here. Thus, with details and in various ways, he recalls his past lives.
He says: Eternal are the self and the world, deceptive, established on a false premise; and these beings run on, circle around, pass away, and reappear, truly there is an eternal continuum.
Why is that? Because I, by striving, by exerting, by applying, by being diligent, and by rightly focusing, attain such a level of concentration of mind that I recall many past lives in detail.
For example: ten eons of expansion and contraction, twenty eons of expansion and contraction, thirty eons of expansion and contraction, forty eons of expansion and contraction.
Through the rounds of rebirths: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan. Then, having died from there, I reappeared elsewhere; there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan. Then, having died from there, I reappeared here. Thus, with details and specifics, I recall many past lives.
By this I know: As eternal are the soul and the world, deceptive, standing like a pillar, those beings run and wander, die and reappear, there truly is eternal continuity.
Disciples, this is the third case, based on which some ascetics and brahmins proclaim the eternity of the soul and the world.
And on what basis do some ascetics and brahmins in the fourth case proclaim the eternity of the soul and the world?
Here a certain ascetic or brahmin is a logician, a reasoner. Through logic and reasoning, by his own intuition, he declares: The soul and the world are eternal, deceptive, standing like a pillar; those beings run and wander, die and reappear, there truly is eternal continuity.
Disciples, this is the fourth case, based on which some ascetics and brahmins proclaim the eternity of the soul and the world.
These are the four grounds on which ascetics and brahmins proclaim the eternity of the soul and the world.
Indeed whatever ascetics or brahmins proclaim the eternity of the soul and the world, all of them do so based on these four grounds, or one of them; there is nothing beyond this.
Thus the Tathagata understands: These standpoints, thus grasped, thus adhered to, lead to such a destiny, such a future life.
And the Tathagata knows this, and more than this; but not grasping, for him, by not grasping, there is personal realization of Nibbana.
Having truly understood the origin, cessation, satisfaction, danger, and escape in regards to feelings, the Tathagata is released without clinging.
These are the profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible only by the wise, which the Tathagata, having himself realized and seen, makes known.
3.1.2. The Doctrine of Partial Eternity
Disciples, there are some ascetics and brahmins who are proponents of partial eternity and partial non-eternity, proclaiming the eternity and non-eternity of the soul and the world on four grounds.
And on what basis do some ascetics and brahmins proclaim the partial eternity and partial non-eternity of the soul and the world on four grounds?
There comes a time when, after a very long period, this world contracts. As the world contracts, most beings are reborn in the Ābhassara Brahma world. There they are mind-made, feeding on joy, self-luminous, moving through the air, glorious, and they remain like that for a very long time.
There comes a time when, after a very long period, this world expands. As the world expands, an empty Brahma palace appears. Then a certain being, due to the exhaustion of his lifespan or merit, passes away from the Ābhassara Brahma world and reappears in the empty Brahma palace. There he is mind-made, feeding on joy, self-luminous, moving through the air, glorious, and he remains like that for a very long time.
After being alone for a long time, he becomes dissatisfied and wishes: Oh, if only other beings would come here! Then other beings, due to the exhaustion of their lifespan or merit, pass away from the Ābhassara Brahma world and reappear in the Brahma palace with him. They too are mind-made, feeding on joy, self-luminous, moving through the air, glorious, and they remain like that for a very long time.
There the being who reappeared first thinks: I am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, Supreme Being, the Ruler, Father of all that are and are to be. These beings were created by me. Why is that? Because previously I had this thought: Oh, if only other beings would come here! And it was due to my wish that these beings have come here.
And the beings who appeared after also think: This must be Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, Supreme Being, the Ruler, Father of all that are and are to be. It is by him that we were created.
I was created by a certain Brahma. For what reason? Because we saw him here first, having appeared before us, and we appeared after him. There the being who appeared first is longer-lived, more beautiful, and more powerful. However, those beings who appeared after are shorter-lived, less beautiful, and less powerful.
It is possible for a being, after passing away from that state, to come into this state. Having come into this state, he goes forth from home to homelessness. Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that.
He says: That Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker and Creator, the Supreme Being, the Ruler, the Father of all that are and are to be, by whom we were created, is eternal, permanent, everlasting, unchanging, and will remain so forever and ever.
But we, who were created by that Brahma, are impermanent, not lasting, short-lived, destined to pass away, having come into this state. This is the first case where some ascetics and brahmins, based on this, proclaim the self and the world to be partly eternal and partly not.
And what do some ascetics and brahmins base their view on to proclaim the self and the world to be partly eternal and partly not in the second case? There are gods called the Joyful, who are excessively given to laughter and merriment.
As they live indulging excessively in laughter and merriment, their mindfulness is lost. With the loss of mindfulness, they pass away from that state. It is possible for a being, after passing away from that state, to come into this state. Having come into this state, he goes forth from home to homelessness.
Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that. He says: Those gods who are not the Joyful do not live indulging excessively in laughter and merriment. As they do not indulge excessively, their mindfulness is not lost. With mindfulness unlost, they do not pass away from that state; they are eternal, permanent, everlasting, unchanging, and will remain so forever and ever.
But we, who were the Joyful, lived indulging excessively in laughter and merriment. As we indulged excessively, our mindfulness was lost. With the loss of mindfulness, we passed away from that state and have come into this state, impermanent, not lasting, short-lived, destined to pass away. This is the second case where some ascetics and brahmins, based on this, proclaim the self and the world to be partly eternal and partly not.
And what do some ascetics and brahmins base their view on to proclaim the self and the world to be partly eternal and partly not in the third case? There are gods called the Contentious, who are excessively given to quarreling and disputing.
As they live indulging excessively in quarreling and disputing, they corrupt each other's minds. With corrupted minds, they become exhausted in body and mind. They pass away from that state. It is possible for a being, after passing away from that state, to come into this state.
Having come into this state, he goes forth from home to homelessness. Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that. He says: Those gods who are not the Contentious do not live indulging excessively in quarreling and disputing. As they do not indulge excessively, they do not corrupt each other's minds.
With uncorrupted minds, they are not exhausted in body and mind. They do not pass away from that state; they are eternal, permanent, everlasting, unchanging, and will remain so forever and ever. But we, who were the Contentious, lived indulging excessively in quarreling and disputing. As we indulged excessively, we corrupted each other's minds.
With corrupted minds, we became exhausted in body and mind, passed away from that state, and have come into this state, impermanent, not lasting, short-lived, destined to pass away. This is the third case where some ascetics and brahmins, based on this, proclaim the self and the world to be partly eternal and partly not.
They polluted each other's minds, we became corrupted in mind towards each other, weary in body and mind. Thus, we have come to this state of being, having departed from that body, impermanent, not lasting, short-lived, subject to change.
This is the third case, based on which some ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others. And on what basis do some ascetics and brahmins in the fourth case present themselves and the world as eternal in some respects and non-eternal in others? Here a certain ascetic or brahmin is a reasoner, an investigator.
He, by reasoning, following investigation, and by his own intuition, says: What is called the eye, ear, nose, tongue, body, this self is impermanent, not lasting, non-eternal, subject to change. And what is called mind, intellect, or consciousness, this self is permanent, lasting, eternal, not subject to change, and will remain the same forever.
This is the fourth case, based on which some ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others. These ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others based on these four grounds.
Whatever ascetics or brahmins present themselves and the world as eternal in some respects and non-eternal in others, all of them do so based on these four grounds, or one of them; there is nothing beyond this.
Thus the Tathagata understands: These standpoints, thus grasped, thus adhered to, lead to such destinations, to such future births. And the Tathagata knows this, and knowing more than that, not clinging to that knowledge, he personally attains Nibbana.
Knowing truly the arising and passing away of feelings, their satisfaction, danger, and escape, the Tathagata is released without clinging, disciples. These are the deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible to the wise, which the Tathagata, having directly known, declares, and those who would rightly describe the Tathagata's attributes would speak of them.
There are some ascetics and brahmins who proclaim the world to have an end and not to have an end, based on four grounds. And on what grounds do some ascetics and brahmins proclaim the world to have an end and not to have an end?
Here a certain ascetic or brahmin, by striving, exerting, applying, being diligent, and rightly focusing, attains such a concentration of mind that he dwells perceiving the world as having an end. He says: The world is finite and enclosed. Why? Because I, by striving, exerting, applying, being diligent, and rightly focusing, attain such a concentration of mind that I dwell perceiving the world as having an end. By this, I know: The world is finite and enclosed.
This is the first case, based on which some ascetics and brahmins proclaim the world to have an end. And on what basis do some ascetics and brahmins in the second case proclaim the world to have an end and not to have an end? Here a certain ascetic or brahmin, by striving, exerting, applying, being diligent, and rightly focusing, attains such a concentration of mind that he dwells perceiving the world as infinite.
He says: The world is infinite, without limit. Those ascetics and brahmins who said: The world is finite and enclosed, they lied. The world is infinite, without limit. Why? Because I, by striving, exerting, applying, being diligent, and rightly focusing, attain such a concentration of mind that I dwell perceiving the world as infinite. By this, I know: The world is infinite, without limit. This is the second case, based on which some ascetics and brahmins proclaim the world to have an end and not to have an end.
When practicing in such a way, one experiences a kind of concentration of mind that allows one to dwell in the world with the perception of both the finite and the infinite in all directions. Thus, he says: This world is both finite and infinite. Those ascetics and brahmins who say, The world is finite and surrounded by a boundary, are wrong. And those who say, The world is infinite and without a boundary, are also wrong. The world is both finite and infinite.
Why? Because, by practicing ardently, with effort, dedication, mindfulness, and proper attention, I attain such a concentration of mind that allows me to dwell in the world with the perception of both the finite and infinite in all directions. Through this, I know The world is both finite and infinite.
This is the third position, based on which some ascetics and brahmins declare the world to be both finite and infinite. What then do other ascetics and brahmins base their view on when they declare the world to be both finite and infinite in the fourth position?
Here, an ascetic or a brahmin, relying on reasoning and investigation, concludes through personal insight: The world is neither finite nor infinite. Those who say, The world is finite and surrounded by a boundary, or The world is infinite and without a boundary, or even The world is both finite and infinite, are all wrong. The world is neither finite nor infinite.
This is the fourth position, based on which some ascetics and brahmins declare the world to be both finite and infinite. These ascetics and brahmins declare the world to be both finite and infinite based on four grounds. Any ascetic or brahmin who declares the world to be both finite and infinite does so based on these four grounds or one of them; there is nothing beyond this.
The Tathagata understands: These views are held in such ways, lead to such outcomes, and result in such destinies. The Tathagata knows this and more, and by not clinging to that knowledge, he personally experiences Nibbana. Understanding the arising, passing away, gratification, danger, and escape regarding feelings as they truly are, the Tathagata is liberated without clinging.
These teachings, which the Tathagata has directly known and declared, are profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, and to be experienced by the wise. This is how accurately speaking of the Tathagata's qualities should be done.
There are some ascetics and brahmins who, when questioned, resort to evasive statements and equivocations on various topics, using four grounds for evasion. What grounds do these ascetics and brahmins use for their evasions? Here, an ascetic or a brahmin does not truly understand what is wholesome and what is unwholesome.
Thinking, I do not truly understand what is wholesome and unwholesome. If I were to declare something as wholesome or unwholesome without truly understanding it, I would be lying, which would lead to my downfall and be an obstacle. Therefore, out of fear of lying and the desire to avoid it, he does not declare anything as wholesome or unwholesome, and when questioned, he resorts to equivocation: I do not say it is thus; nor do I say it is otherwise; nor do I say it is not so; nor not not so.
This is the first ground based on which some ascetics and brahmins, when questioned, resort to evasive statements and equivocations on various topics.
Not knowing truly what is wholesome and not knowing truly what is unwholesome, if I were to declare, This is wholesome or This is unwholesome, there would be desire, attachment, aversion, or resistance in me. Where there is desire, attachment, aversion, or resistance in me, that would be my clinging. What is my clinging, that is my obstruction.
What is my obstruction, that is my impediment. Therefore, fearing clinging and loathing for clinging, one does not declare This is wholesome or This is unwholesome, and when asked questions here and there, one resorts to evasive speech, evasion: Neither yes nor no; neither no nor yes. This is the second case where some ascetics and brahmins, when asked questions here and there, resort to evasive speech, evasion.
And what is the third case? Here a certain ascetic or brahmin does not truly know what is wholesome and what is unwholesome. Thinking, I do not truly know what is wholesome or unwholesome, and fearing criticism and loathing for engagement, one does not declare This is wholesome or This is unwholesome, and when asked questions here and there, one resorts to evasive speech, evasion: Neither yes nor no; neither no nor yes. This is the third case.
And what is the fourth case? Here a certain ascetic or brahmin is dull and deluded. Being dull and deluded, when asked questions here and there, one resorts to evasive speech, evasion: If you ask me if there is another world... if there is and if there isn't another world... if there are beings who are reborn spontaneously... if there is and if there isn't a result and retribution for good and bad deeds... if the Tathagata exists after death... if the Tathagata does not exist after death... if the Tathagata both exists and does not exist after death... if the Tathagata neither exists nor does not exist after death, one resorts to evasive speech: Neither yes nor no; neither no nor yes.
This is the fourth case where some ascetics and brahmins, when asked questions here and there, resort to evasive speech, evasion. These are the four grounds on which some ascetics and brahmins, when asked questions here and there, resort to evasive speech, evasion.
They fall into distraction of speech, immortal distraction, all of them by these same four grounds, or by one of them, there is nothing beyond this...
...by which they would rightly speak of the Tathagata's praise as it really is.
3.1.5. Doctrine of Accidental Origination
There are some ascetics and Brahmins who are proponents of accidental origination, who declare the self and the world to be accidentally originated based on two grounds.
And on what grounds do these ascetics and Brahmins declare the self and the world to be accidentally originated?
There are gods called non-percipient beings.
And from that state, those gods pass away.
Disciples, there is a case where a certain being, having passed away from that state, comes to this state.
Having come to this state, he goes forth from home to homelessness.
Having gone forth, by striving, by exerting himself, by applying himself, by being diligent, by rightly focusing his mind, he attains to such a concentration of mind that, with his mind thus concentrated, he recollects his past abode, but nothing beyond that.
He says thus: The self and the world are accidentally originated.
Why is that?
For previously I did not exist, but now I have come into being from non-existence.
This is the first ground on which some ascetics and Brahmins, based on accidental origination, declare the self and the world to be accidentally originated.
And on what grounds do other ascetics and Brahmins declare the self and the world to be accidentally originated?
Here a certain ascetic or Brahmin is a reasoner, an investigator.
He, by reasoning, by investigation, by his own intuition, says thus: The self and the world are accidentally originated.
This is the second ground on which some ascetics and Brahmins, based on accidental origination, declare the self and the world to be accidentally originated.
By these two grounds those ascetics and Brahmins declare the self and the world to be accidentally originated.
Whatever ascetics or Brahmins declare the self and the world to be accidentally originated, all of them do so by these two grounds, or by one of them, there is nothing beyond this...
...by which they would rightly speak of the Tathagata's praise as it really is.
By these those ascetics and Brahmins who are proponents of past eras, holding views about the past, declare various kinds of fixed views based on eighteen grounds.
Whatever ascetics or Brahmins declare various kinds of fixed views based on the past, all of them do so by these eighteen grounds, or by one of them, there is nothing beyond this.
Thus the Tathagata knows: These standpoints, thus grasped, thus adhered to, lead to such a destiny, to such a future birth.
And the Tathagata knows this, and he knows more than this, but that knowledge does not cling to him, and not clinging, he personally attains Nibbana.
Knowing truly the arising and passing away of feelings, their satisfaction, danger, and escape, the Tathagata is released without clinging.
These are the deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible to the wise, which the Tathagata, having directly known, declares, by which they would rightly speak of the Tathagata's praise as it really is.
Second recitation section.
3.2. Doctrine of the End of the World
There are some ascetics and Brahmins who are proponents of the end of the world, holding views about the end, declare various kinds of fixed views based on forty-four grounds.
And on what grounds do these ascetics and Brahmins, holding views about the end, declare various kinds of fixed views?
3.2.1. Doctrine of Perception
There are some ascetics and Brahmins who are proponents of perception after death, who declare a perceiving self after death based on sixteen grounds.
And on what grounds do these ascetics and Brahmins declare a perceiving self after death?
The self, having form, is healthy beyond death and perceives.
The self, without form, is healthy beyond death and perceives.
The self, having form and without form, perceives beyond death...
The self, neither having form nor without form, perceives beyond death...
The self is finite...
The self is infinite...
The self is both finite and infinite...
The self is neither finite nor infinite...
I am ...
One perceives the self as singular ...
One perceives the self as diverse ...
One perceives the self as limited ...
One perceives the self as limitless ...
One perceives the self as solely blissful ...
One perceives the self as solely sorrowful ...
One perceives the self as experiencing both happiness and sorrow ...
One perceives the self as neither sorrowful nor happy, healthy, perceiving the supreme death, they describe him.
Indeed these ascetics and brahmins, advocating the doctrine of perception after death, present themselves with sixteen bases.
For whatever ascetics or brahmins who present themselves with the doctrine of perception after death, all of them do so with these same sixteen bases, or with some among them, there is nothing beyond this ...
... by which they would rightly speak of the Tathagata's true nature.
3.2.2. The Doctrine of Non-Perception
There are some ascetics and brahmins who, advocating the doctrine of non-perception after death, present themselves with eight bases.
And on what basis do these ascetics and brahmins, advocating the doctrine of non-perception after death, present themselves with eight bases?
One perceives the self as material, healthy, perceiving the supreme death as non-perceptive, they describe him.
One perceives the self as immaterial ...
One perceives the self as both material and immaterial ...
One perceives the self as neither material nor immaterial ...
One perceives the self as finite ...
One perceives the self as infinite ...
One perceives the self as both finite and infinite ...
One perceives the self as neither finite nor infinite, healthy, perceiving the supreme death as non-perceptive, they describe him.
Indeed these ascetics and brahmins, advocating the doctrine of non-perception after death, present themselves with eight bases.
For whatever ascetics or brahmins who present themselves with the doctrine of non-perception after death, all of them do so with these same eight bases, or with some among them, there is nothing beyond this ...
... by which they would rightly speak of the Tathagata's true nature.
3.2.3. The Doctrine of Neither Perception Nor Non-Perception
There are some ascetics and brahmins who, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases.
And on what basis do these ascetics and brahmins, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases?
One perceives the self as material, healthy, perceiving the supreme death as neither perceptive nor non-perceptive, they describe him.
One perceives the self as immaterial ...
One perceives the self as both material and immaterial ...
One perceives the self as neither material nor immaterial ...
One perceives the self as finite ...
One perceives the self as infinite ...
One perceives the self as both finite and infinite ...
One perceives the self as neither finite nor infinite, healthy, perceiving the supreme death as neither perceptive nor non-perceptive, they describe him.
Indeed these ascetics and brahmins, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases.
For whatever ascetics or brahmins who present themselves with the doctrine of neither perception nor non-perception after death, all of them do so with these same eight bases ...
... by which they would rightly speak of the Tathagata's true nature.
3.2.4. The Doctrine of Annihilation
There are some ascetics and brahmins who are annihilationists, presenting the destruction, the passing away, the disappearance of an existing being with seven bases.
And on what basis do these ascetics and brahmins, being annihilationists, present the destruction, the passing away, the disappearance of an existing being with seven bases?
Here a certain ascetic or brahmin holds this view, this belief: When this self, being material, composed of the four great elements, produced by mother and father, is destroyed at the body's breakup, it ceases to exist after death; to this extent, this self is rightly annihilated.
Thus, some present the destruction, the passing away, the disappearance of an existing being.
Another says: There is, indeed, that self you speak of, but I do not say it does not exist;
nor do I say that this self is rightly annihilated to this extent.
There is, indeed, another self, divine, material, experiencing the sensual realm, feeding on tangible nutriment.
You do not know or see this, but I know and see it.
It is this self which, upon the breakup of the body, is destroyed and ceases to exist after death; to this extent, this self is rightly annihilated.
Thus, some present the destruction, the passing away, the disappearance of an existing being.
Another says: There is, indeed, that self you speak of, but I do not say it does not exist;
nor do I say that this self is rightly annihilated to this extent.
There is, indeed, another self, divine, material, pertaining to the mind...
O friend, fully equipped, not deficient in faculties. You do not know or see him. I know and see him. This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Thus, some explain the annihilation, destruction, and non-existence of a living being. Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much. Indeed, friend, there is another self, completely transcending the perception of form, the perception of resistance, the perception of diversity, not attending to any, infinite space, entering the base of infinite space. You do not know or see him. I know and see him.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Thus, some explain the annihilation, destruction, and non-existence of a living being. Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much.
Indeed, friend, there is another self, completely transcending the base of infinite space, infinite consciousness, entering the base of infinite consciousness. You do not know or see him. I know and see him.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated. Thus, some explain the annihilation, destruction, and non-existence of a living being.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much. Indeed, friend, there is another self, completely transcending the base of infinite consciousness, nothingness, entering the base of nothingness.
You do not know or see him. I know and see him. This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Thus, some explain the annihilation, destruction, and non-existence of a living being. Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much. Indeed, friend, there is another self, completely transcending the base of nothingness, neither perception nor non-perception, entering the base of neither perception nor non-perception.
You do not know or see him. I know and see him. This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated. Thus, some explain the annihilation, destruction, and non-existence of a living being.
These are the seven grounds on which these ascetics and brahmins, proponents of annihilation, explain the annihilation, destruction, and non-existence of a living being. Whatever ascetics or brahmins explain the annihilation, destruction, and non-existence of a living being, all of them do so based on these seven grounds... through which they would rightly describe the Tathagata's true nature.
There are some ascetics and brahmins who are proponents of happiness in this very life, explaining the ultimate happiness in this very life based on five grounds. And on what grounds do these ascetics and brahmins, proponents of happiness in this very life, explain the ultimate happiness in this very life based on five grounds?
Here a certain ascetic or brahmin holds this view, this belief: When, friend, this self is fully satisfied, fully equipped, and engaged with the five strands of sensual pleasure, by this much, friend, this self has attained the ultimate happiness in this very life. Thus, some explain the ultimate happiness in this very life.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self has not attained the ultimate happiness in this very life by that much. Why is that? For, friend, sensual pleasures are impermanent, suffering, subject to change, and from their change and alteration, sorrow, lamentation, pain, grief, and despair arise.
When, friend, this self, having separated from sensual pleasures, having separated from unwholesome states, enters and dwells in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion, by this much, friend, this self has attained the ultimate happiness in this very life. Thus, some explain the ultimate happiness in this very life.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self has not attained the ultimate happiness in this very life by that much.
He reaches the ultimate Nibbana as seen in the present life. For what reason? Whatever is thought and pondered there, by this it is called coarse.
When, friend, this self, with the calming of thought and examination, internally is content, attains to the unity of mind, without thought and examination, the second jhana, filled with joy and pleasure born of concentration, he reaches the ultimate Nibbana as seen in the present life, friend, this self reaches the ultimate Nibbana as seen in the present life.
Thus, some define the ultimate Nibbana as seen in the present life for a living being. Another says: There is, friend, that self you speak of, I do not say it does not exist; but, friend, this self does not reach the ultimate Nibbana as seen in the present life. For what reason?
Whatever joy and uplifted mind there is, by this it is called coarse. When, friend, this self lives detached from joy, equanimous, mindful, and fully aware, feeling pleasure with the body, which the noble ones announce as one who is equanimous, mindful, living happily, he attains and dwells in the third jhana, by this, friend, this self reaches the ultimate Nibbana as seen in the present life.
Thus, some define the ultimate Nibbana as seen in the present life for a living being. Another says: There is, friend, that self you speak of, I do not say it does not exist; but, friend, this self does not reach the ultimate Nibbana as seen in the present life. For what reason?
Whatever is the pleasure therein, by this it is called coarse. When, friend, this self, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, attains and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity, by this, friend, this self reaches the ultimate Nibbana as seen in the present life.
Thus, some define the ultimate Nibbana as seen in the present life for a living being. These ascetics and brahmins present the ultimate Nibbana as seen in the present life for a living being with these five bases. Whatever ascetics or brahmins present the ultimate Nibbana as seen in the present life for a living being, all of them do so with these five bases... by which they would rightly describe the Tathagata's true nature.
These ascetics and brahmins who speak of the end of the world, who hold views about the end of the world, speaking of various things based on the end of the world, do so on forty-four bases. Whatever ascetics or brahmins speak of the end of the world, all of them do so with these forty-four bases... by which they would rightly describe the Tathagata's true nature.
These ascetics and brahmins who speak of the beginning and the end of the world, holding views about the beginning and the end of the world, speaking of various things based on the beginning and the end of the world, do so on sixty-two bases.
Whatever ascetics or brahmins speak of the beginning and the end of the world, all of them do so with these sixty-two bases, or with some of them; there is nothing beyond this. Thus the Tathagata understands: These standpoints, thus grasped, thus insisted upon, will lead to such and such destinations in another world. And the Tathagata knows this, and more than this, but not grasping, his knowledge of liberation is personally verified.
Having fully understood the origin, passing away, gratification, danger, and escape in regard to feelings, the Tathagata is released without clinging. These are deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible only by the wise, which the Tathagata, having directly known, declares, and which would rightly describe the Tathagata's true nature.
4. The Discourse on the Self and the World
4.1. The Chapter on Being Agitated and Disturbed
Herein those ascetics and brahmins who are eternalists, proclaiming the eternity of the self and the world on four grounds, even that for those ascetics and brahmins is only agitation and disturbance, not knowing, not seeing, feeling with craving.
Herein those ascetics and brahmins who are partial-eternalists, partial-annihilationists, proclaiming the eternity and non-eternity of the self and the world on four grounds, even that for those ascetics and brahmins is only agitation and disturbance, not knowing, not seeing, feeling with craving.
The craving of those who are agitated and disturbed is just the same. There those ascetics and brahmins who propose the beginning and end of the world with four grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, when asked various questions here and there, fall into verbal evasions, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who propose a self and world arisen by chance with two grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, based on the past, proclaim various views with eighteen grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of perception, propose a self with sixteen grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of non-perception, propose a non-perceptive self with eight grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of neither perception nor non-perception, propose a self with eight grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of annihilation, propose the destruction and annihilation of an existing being with seven grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who propose the ultimate nibbana in the present life with five grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, based on the future, proclaim various views with forty-four grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, based on both the past and the future, proclaim various views with sixty-two grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
Regarding the barrier of contact, there those ascetics and brahmins who propose an eternal self and world with four grounds, even that is due to contact.
There those ascetics and brahmins who propose that some things are eternal and some are not, proposing an eternal and non-eternal self and world with four grounds, even that is due to contact.
There those ascetics and brahmins who propose the beginning and end of the world with four grounds, even that is due to contact.
There those ascetics and brahmins who, when asked various questions here and there, fall into verbal evasions, even that is due to contact.
There those ascetics and brahmins who propose a self and world arisen by chance with two grounds, even that is due to contact.
There those ascetics and brahmins who, based on the past, proclaim various views with eighteen grounds, even that is due to contact.
There those ascetics and brahmins who, with the doctrine of perception, propose a self with sixteen grounds, even that is due to contact.
There those ascetics and brahmins who, with the doctrine of non-perception, propose a non-perceptive self with eight grounds, even that is due to contact.
They present themselves with eight bases, that too dependent on contact.
There those ascetics and brahmins who advocate the doctrine of neither-perception-nor-non-perception after death, present themselves with eight bases, that too dependent on contact.
There those ascetics and brahmins who are annihilationists, present the annihilation, destruction, and non-existence of a living being with seven bases, that too dependent on contact.
There those ascetics and brahmins who advocate the doctrine of Nibbāna in this very life, present the ultimate Nibbāna in this very life of a living being with five bases, that too dependent on contact.
There those ascetics and brahmins who are speculators about the future, presenting various speculative views about the future with forty-four bases, that too dependent on contact.
There those ascetics and brahmins who speculate about both the past and the future, presenting various speculative views about both the past and the future with sixty-two bases, that too dependent on contact.
There is no place where those ascetics and brahmins who are eternalists, presenting the eternity of the self and the world with four bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are partial-eternalists, presenting the self and the world as partially eternal and partially non-eternal with four bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are finitists and infinitists, presenting the world as finite and infinite with four bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are eel-wrigglers, resorting to evasive statements and questions when asked, with four bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are chance-origin theorists, presenting the self and the world as arisen by chance with two bases, will experience other than through contact.
There is no place where those ascetics and brahmins who speculate about the past, presenting various speculative views about the past with eighteen bases, will experience other than through contact.
There is no place where those ascetics and brahmins who advocate the doctrine of perception after death, presenting themselves with sixteen bases, will experience other than through contact.
There is no place where those ascetics and brahmins who advocate the doctrine of non-perception after death, presenting themselves with eight bases, will experience other than through contact.
There is no place where those ascetics and brahmins who advocate the doctrine of neither-perception-nor-non-perception after death, presenting themselves with eight bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are annihilationists, presenting the annihilation, destruction, and non-existence of a living being with seven bases, will experience other than through contact.
There is no place where those ascetics and brahmins who advocate the doctrine of Nibbāna in this very life, presenting the ultimate Nibbāna in this very life of a living being with five bases, will experience other than through contact.
There is no place where those ascetics and brahmins who are speculators about the future, presenting various speculative views about the future with forty-four bases, will experience other than through contact.
There is no place where those ascetics and brahmins who speculate about both the past and the future, presenting various speculative views about both the past and the future with sixty-two bases, will experience other than through contact.
There those ascetics and brahmins who are eternalists, presenting the eternity of the self and the world with four bases, and those who are partial-eternalists, and those who are finitists and infinitists, and those who are eel-wrigglers, and those who are chance-origin theorists, will experience other than through contact.
The ascetics and brahmins of the past ...
Those ascetics and brahmins who advocate for the existence of consciousness after death ...
Those ascetics and brahmins who advocate for the non-existence of consciousness after death ...
Those ascetics and brahmins who advocate for neither existence nor non-existence of consciousness after death ...
Those ascetics and brahmins who are annihilationists ...
Those ascetics and brahmins who advocate for Nibbana in this very life ...
Those ascetics and brahmins of the future ...
Those ascetics and brahmins of the past, the future, and those who, regarding the past and the future, express various speculative views, all of them, with sixty-two grounds, experience through the six sense bases, contact by contact, feeling arises dependent on contact, craving dependent on feeling, clinging dependent on craving, becoming dependent on clinging, birth dependent on becoming, and birth leads to aging and death, sorrow, lamentation, pain, displeasure, and despair arise.
5. The Explanation of Rolling Forth
When a disciple truly understands the origin and passing away, the gratification, the danger, and the escape in regard to the six sense bases, he knows more than all those speculative views.
For whatever ascetics or brahmins who express various speculative views regarding the past and the future, all of them are caught in these sixty-two grounds, they emerge in them, they are entangled in them, just like a skilled fisherman or his apprentice might trap smaller fish in a fine-meshed net in a small pond. It would be as if all the larger creatures in that pond are trapped. They emerge in it, they are entangled in it.
Just so, all those ascetics and brahmins with their speculative views are caught and emerge in these sixty-two grounds.
The Tathagata's body remains with the cessation of the life principle. As long as his body remains, gods and humans will see him. After the breakup of the body, beyond the ending of life, gods and humans will not see him.
Just as for a mango tree, if the top is cut off, whatever mangoes are bound to the stem, all of them follow it;
so too, the Tathagata's body remains with the cessation of the life principle, as long as his body remains, gods and humans will see him, after the breakup of the body, beyond the ending of life, gods and humans will not see him.
When this was said, venerable Ananda asked the Blessed One: Amazing, Lord, wonderful, Lord, what is the name of this discourse on the Dhamma?
Therefore, Ananda, remember this discourse on the Dhamma as The Net of Meaning, The Net of Dhamma, The Supreme Net, The Net of Views, The Unsurpassed Victory in Battle.
This is what the Blessed One said.
The disciples were pleased and delighted in the Blessed One's words.
And while this exposition was being given, the ten-thousandfold world system quaked.
The Brahmajala Sutta is concluded.
Contemplation of Sila
To improve our interactions with others, one should regularly contemplate how to engage in a way that lessens attachment, greed, and aversion, while promoting kindness and goodwill.
This means letting go of any judgments towards others and continually improving one's skill in interacting with people so that no 'fires of Nibbana' are created, which would lead to lingering thoughts and feelings of regret or negativity afterwards.
AN11.2
Cetanākaraṇīyasutta
For a virtuous person who is endowed with virtue, there is no need to will: May I not regret. It is natural for a virtuous person endowed with virtue to not have regret.
For one without regret there is no need to will: May joy arise in me. It is natural for one without regret to feel joy.
For the joyful there is no need to will: May rapture arise in me. It is natural for the joyful to experience rapture.
For one with rapture there is no need to will: May my body be tranquil. It is natural for one with rapture to have a tranquil body.
For one with a tranquil body there is no need to will: May I feel pleasure. It is natural for one with a tranquil body to feel pleasure.
For the pleasurable there is no need to will: May my mind be concentrated. It is natural for the pleasurable to have their mind concentrated.
For the concentrated there is no need to will: May I know and see things as they really are. It is natural for the concentrated to know and see things as they really are.
For one who knows and sees things as they really are there is no need to will: May I feel disenchantment. It is natural for one who knows and sees things as they really are to feel disenchantment.
For the disenchanted there is no need to will: May I be dispassionate. It is natural for the disenchanted to become dispassionate.
For the dispassionate there is no need to will: May I realize the knowledge and vision of liberation. It is natural for the dispassionate to realize the knowledge and vision of liberation.
Thus dispassion is for the purpose of the knowledge and vision of liberation, the benefit of the knowledge and vision of liberation; disenchantment is for the purpose of dispassion, the benefit of dispassion; the knowledge and vision of things as they really are is for the purpose of disenchantment, the benefit of disenchantment; concentration is for the purpose of the knowledge and vision of things as they really are, the benefit of the knowledge and vision of things as they really are; pleasure is for the purpose of concentration, the benefit of concentration; tranquility is for the purpose of pleasure, the benefit of pleasure; rapture is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of rapture, the benefit of rapture; non-regret is for the purpose of joy, the benefit of joy; and virtuous behaviors are for the purpose of non-regret, the benefit of non-regret.
Thus dhammas lead to dhammas, dhammas fulfill dhammas for the crossing over to the far shore.
Finally, read the above Sutta, a description of how if one follows the path correctly, there's no need for an act of will; the path will automatically fall into place.
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