BANNER OF THE ARAHANTS
DISCOURSE
ON SIX WAYS OF CONDUCT TO BE REMEMBERED
Thus
have I heard: At one time the Exalted One was staying near Sávatthi at the
Jeta Grove, Anáthapindika’s monastery. Then the Exalted One addressed the
Bhikkhus, saying „O Bhikkhus“. „Lord“, they replied, and the Exalted
One said: ’’Bhikkhus, these six ways of conduct are to be remembered, to
be cherished and held in great esteem as conducive to sympathy, to unbroken
and harmonious concord. What six?
1.
Bhikkhus, here a Bhikkhu’s friendliness in bodily action is ever
present towards his fellow-monks, openly and in private. This is a dhamma (way
of conduct) to be remembered, to be cherished and held in great esteem,
conducing to sympathy, unbroken and harmonious concord.
2.
Again, Bhikkhus, a Bhikkhu’s friendliness in verbal action (speech)
is ever present towards his fellow-monks, openly and in private. This is a
dhamma to be remembered, to be cherished and held in great esteem, conducing
to sympathy, unbroken and harmonious concord.
3.
Again, Bhikkhus, a Bhikkhu’s friendliness in mental action (thought)
is ever present towards his fellow-monks, openly and in private. This is a
dhamma to be remembered, to be cherished and held in great esteem, conducing
to sympathy, unbroken and harmonious concord.
4.
Again, Bhikkhus, a Bhikkhu in respect of whatever he receives as due
offerings even to the contents of his bowl, does not make use of them without
sharing them with virtuous fellow-monks. This is a dhamma to be remembered, to
be cherished and held in great esteem, conducing to sympathy, unbroken and
harmonious concord.
5.
Again, Bhikkhus, a Bhikkhu in company with his fellow-monks trains
himself, openly and in private, in the rules of conduct, which are complete
and perfect, spotless as pure which are liberating, praised by the wise,
uninfluenced (by mundane concerns) and favourable to concentration of mind.
This is a dhamma to be remembered, to be cherished and held in great esteem,
conducing to sympathy, unbroken and harmonious concord.
6.
Again, Bhikkhus, a Bhikkhu dwells with his fellow-monks openly and in
private, preserving the insight that is noble and liberating, and leads him
who acts upon it to the utter destruction of suffering. This is a dhamma to be
remembered, to be cherished and held in great esteem, conducing to sympathy,
unbroken and harmonious concord.
Bhikkhus,
these six ways of conduct are to be remembered, to be cherished and held in
great esteem as conducive to sympathy, to unbroken and harmonious concord.“
Thus
spoke the Lord. Delighted, those Bhikkhus rejoiced in the Exalted One’s
words.
(Numerical Collection, Book of the Sixes, Discourse 12).
DISCOURSE
ON SEVEN CONDITIONS FOR NON-DECLINE OF BHIKKHUS
Thus
have I heard: At one time the Exalted One was dwelling at Rájagaha, on Mount
Vulture Peak. Then the Exalted One addressed the Bhikkhus, „I shall teach
you seven conditions for non-decline, listen well and attend to what I shall
say.
„Yes
Lord“, replied those Bhikkhus in assent to the Exalted One. Then the Exalted
One spoke thus:
„And
what, Bhikkhus, are the seven conditions leading to non-decline?
1.
So long, Bhikkhus, as you will assemble frequently together and
assemble in large numbers, so long Bhikkhus may be expected to prosper, not to
decline.
2.
So long, Bhikkhus as you will meet in concord, disperse in concord and
tend to the, affairs of Sangha in concord, so long Bhikkhus may be expected to
prosper, not to decline.
3.
So long, Bhikkhus, as you will appoint no new rules and will not
abolish the existing ones, but will proceed in accordance with the rules of
training as laid down, so long Bhikkhus may be expected to prosper, not to
decline.
4.
So long, Bhikkhus, as you will respect, honour, esteem and venerate the
elder Bhikkhus, those of long standing, long gone forth, the fathers and
leaders of the Sangha, and will deem it worth-while to listen to them so long
Bhikkhus may be expected to prosper, not to decline.
5.
So long, Bhikkhus, as you will not come under the power of producing
craving that leads to fresh becoming, so long Bhikkhus may be expected to
prosper, not to decline.
6.
So long, Bhikkhus, as you will be delighted with forest dwellings, so
long Bhikkhus may be expected to prosper, not to decline.
7.
So long, Bhikkhus, as you will establish yourselves individually in
mindfulness, so that virtuous fellow-monks who have not yet come, might do so,
and virtuous fellow-monks already come might live in peace, so long Bhikkhus
may be expected to prosper, not to decline.
So
long, Bhikkhus, as those seven conditions leading to non-decline shall endure
among the Bhikkhus and the Bhikkhus shall be known for them, then so long
Bhikkhus may be expected to prosper, not to decline“.
Thus
spoke the Lord. Delighted, those Bhikkhus rejoiced in the Exalted One’s
words.
(Numerical Collection, Book of the Sevens, Discourse 21)
DISCOURSE
ON TEN DHAMMAS
Thus
have I heard: At one time the Exalted One was staying near Sávatthi at the
Jeta Grove, Anáthapindika’s monastery. Then the Exalted One addressed the
Bhikkhus, saying, „O Bhikkhus!“ „Lord“, they replied. The Exalted One
spoke thus:
„These
ten dhammas should be constantly reviewed by one gone forth. What ten?
1.
‘I have come to a disfigured state[1]’
should be constantly reviewed by one gone forth.
2.
‘My livelihood depends on others’ should be constantly reviewed by
one gone forth.
3.
‘Different is the way I should behave’ should be constantly
reviewed by one gone forth.
4.
‘Do I reproach myself for my moral conduct (precepts)?’ should be
constantly reviewed by one gone forth.
5.
‘Do wise companions in the Holy Life, considering me, reproach me for
my moral conduct (precepts)?’ should be constantly reviewed by one gone
forth.
6.
„All that is mine, dear and delightful, will change and vanish’
should be constantly reviewed by one gone forth.
7.
‘I am the Owner of my kamma, the heir to my kamma, born of my kamma,
related to my kamma, abide supported by my kamma; whatever kamma I shall do,
whether wholesome or unwholesome, of that I shall be the heir’ should be
constantly reviewed by one gone forth.
8.
‘How do the days and nights fly past for me?’ should be constantly
reviewed by one gone forth.
9.
Do I delight in a lonely place?’ should be constantly reviewed by one
gone forth.
10.
‘Have I arrived at any superhuman state of knowledge and insight
worthy of the Noble Ones, so that if questioned in my last hours by companions
in the Holy Life I shall not be confused?’ should be constantly reviewed by
one gone forth.
These,
Bhikkhus, are the ten dhammas which should be constantly reviewed by one gone
forth“.
Thus
spoke the Lord. Delighted, those Bhikkhus rejoiced in the Exalted One’s
words.
(Numerical Collection, Book of the Tens, Discourse 48).
DISCOURSE
ON ALL THE TROUBLES
Thus
have I heard. At one time the Exalted One was staying near Sávatthi at the
Jeta Grove, Anáthapindika’s monastery. Then the Exalted One addressed the
Bhikkhus, saying: „O Bhikkhus“. „Lord“, they replied. The Exalted One
spoke thus:
Bhikkhus,
I will expound to you the method of controlling all the troubles. Listen well
and attend to what I shall say to you. Yes, Lord, replied those Bhikkhus in
assent.
Then
the Exalted One spoke thus:
Bhikkhus,
I say that the getting rid of troubles is (possible) for one who knows and who
sees, not for one who does not know and does not see. What must he know and
see so that the getting rid of troubles may be possible? Wise reflection and
unwise reflection. For a person who reflects unwisely there arise troubles
which have not yet arisen, and those which have already arisen increase. But
for him who reflects wisely, troubles which have not yet arisen do not arise,
and those already arisen disappear.
Bhikkhus,
-
there are troubles to be got rid of by insight;
-
there are troubles to be got rid of by restraint;
-
there are troubles to be got rid of by practice,
-
there are troubles to be got rid of by endurance;
-
there are troubles to be got rid of by avoidance;
-
there are troubles to be got rid of by removal;
-
there are troubles to be got rid of by (mental) development.
Bhikkhus,
the uninstructed ordinary man, who does not see the Noble Ones, who is
unversed in the Dhamma of the Noble Ones, who is untrained in the Dhamma of
the Noble Ones, who does not see good men, who is unversed in the Dhamma of
good men, who is untrained in the Dhamma of good men, does not understand that
things should be reflected on and what things should not be reflected on. Not
knowing that things should be reflected on and what things should not be
reflected on, he reflects on things that should not be reflected on, and does
not reflect on things that should be reflected on.
Now,
Bhikkhus, what are the things that should not be reflected on but; on which he
reflects? If, while reflecting on things, the unarisen pollution of
sensual-pleasure arises and the arisen pollution of sensual-pleasure
increases; the unarisen pollution (of desire) for existence arises and the
arisen pollution (of desire) for existence increases; the unarisen pollution
of unknowing arises and the arisen pollution of unknowing increases, then
these are the things that should not be reflected on, but on which he
reflects.
Bhikkhus,
what are the things that should be reflected on, but on which he does not
reflect? If, while reflecting an things, the unarisen pollution of
sensual-pleasure does not arise and the arisen pollution of sensual-pleasure
disappears; the unarisen pollution (of desire) for existence does not arise
and the arisen pollution (of desire) for existence disappears; the unarisen
pollution of unknowing does not arise, and the arisen pollution of unknowing
disappears, these are the things that should be reflected on, but on which he
does not reflect.
By
reflecting on things that should not be reflected on, and by not reflecting on
things that should be reflected on, pollutions that have not yet arisen arise
while pollutions that have already arisen increase. Thus he reflects unwisely
in this way: Did I exist in the past? Did I not exist in the past? What was I
in the past? How was I in the past? Having been what, did I become what in the
past? Shall I exist in future? Shall I not exist in future? What shall I be in
future? How shall I be in future? Having been what, shall I become what in
future? Or, now at the present time he is doubtful about himself. Am I? Am I
not? What am I? How am I? Whence came this person? Whither will he go?
When
he reflects unwisely in this way, one of the six false views arises in him: I
have a self: this view arises in him as true and real. I have no self: this
view arises in him as true and real. By self I perceive self: this view arises
in him as true and real. By self I perceive non-self: this view arises in him
as true and real. By non-self I perceive self: this view arises in him as true
and real. Or a wrong view arises in him as follows: This is my self, which
speaks and feels, which experiences the fruits of good and bad actions now
here and now there, this self is permanent, stable, everlasting, unchanging,
remaining the same for ever and ever.
This,
Bhikkhus, is what is called ‘caught in views’; ‘the jungle of views’,
‘the wilderness of views’, ‘the struggling of views’, ‘the agitation
of views’, ‘the fetter of views’. Bhikkhus, the uninstructed ordinary
man fettered by the fetters of views does not liberate himself from birth,
decay and death, from sorrow, lamentation, pain, grief and despair; I say he
is not freed from suffering (dukkha).
But,
Bhikkhus, the instructed noble disciple, who sees the Noble Ones, who is
versed in the Dhamma of the Noble Ones, who is well trained in the Dhamma of
the Noble Ones, who sees good men, who is versed in the Dhamma of good men,
who is well trained in the Dhamma of good men, knows what things should be
reflected on and what should not be reflected on. Knowing what things should
be reflected on and what should not be reflected on, he does not reflect on
things that should not be reflected on and he reflects on things that should
be reflected on.
Now,
Bhikkhus, what are the things that should not be reflected on which he does
not reflect? If the unarisen pollutions of sensual pleasures (desire for)
existence and unknowing arise and the arisen pollutions increase, these are
the things that should not be reflected on, and on which he does not reflect.
Bhikkhus,
what are the things that should be reflected on, and on which he reflects? If
… the unarisen pollutions of sensual-pleasure, (desire for) existence and
unknowing do not arise and the arisen pollutions disappear, those are the
things that should be reflected on and on which he reflects.
By not
reflecting on things that should not be reflected on, and by reflecting on
things that should be reflected on, the pollutions that have not yet arisen do
not arise, and the pollutions that have already arisen disappear. Then he
reflects wisely: This is Dukkha
(suffering). He reflects wisely: This is the Causal Arising of dukkha.
He reflects wisely: This is the Cessation of dukkha.
He reflects wisely: This is the Path leading to the Cessation of dukkha. When he reflects wisely in this manner, the three Fetters -
the false view of self, uncertainty and attachment to vows and rites - fall
away from him. Bhikkhus, these are called the troubles got rid of by insight.
2.
Bhikkhus, what are the troubles got rid of by restraint?
A
Bhikkhu, reflecting carefully, lives with his eyes restrained. Now, whatever
troubles, destructive and burning, there are for him when he lives without
restraining his eyes, those troubles, do not exist for him when he does so.
Reflecting
carefully he lives with his ears restrained … with his nose restrained …
with his tongue … with his body … and his mind restrained. Now whatever
troubles, destructive and burning, there are for him when he lives without
restraining his ears … mind, those troubles do not exist for him when he
does so. Bhikkhus, these are called the troubles got rid of by restraint.
3.
Bhikkhus, what are the troubles got rid of by practice.[2]
A
Bhikkhu reflecting carefully uses his robes - only to ward off cold, to ward
off heat, to ward off the touch of gadflies, mosquitoes, wind, sun and
reptiles, only for the purpose of covering the shame (-causing) sexual organs.
Reflecting carefully, he uses almsfood - not for pleasure, not for indulgence,
not for personal charm, not for beautification, but only for maintaining his
body so that it endures, for keeping it unharmed, for supporting the Holy
Life; so that former feelings (of hunger) are removed and now feelings (from
overeating) do not arise; then there will be for him a lack of (bodily)
obstacles and living comfortably. Reflecting carefully, he uses his lodging -
only to ward off cold, to ward off heat, to ward off gadflies, mosquitoes,
wind, sun and reptiles, only for the purpose of removing the dangers from
weather and for living in seclusion. Reflecting carefully he uses supports for
the sick, medicines and utensils only to ward off painful feelings that have
arisen, for the maximum freedom from disease. Bhikkhus, whatever troubles,
destructive and burning, there are for him who does not practise thus, these
troubles; do not exist for him when he does so. Bhikkhus, these are called the
troubles got rid of by practice.
4.
Bhikkhus, what are the troubles got rid of by endurance?
A
Bhikkhu, reflecting carefully, puts up with cold and heat, hunger and thirst,
with gadflies, mosquitoes, wind, sun and reptiles, abusive and hurtful
language, he becomes inured to endurance of bodily feelings which are painful,
acute, sharp, severe, unpleasant, disagreeable, deadly. Bhikkhus, whatever
troubles, destructive and burning there are for him when does not endure,
those troubles do not exist for him when he does so. Bhikkhus, these are
called the troubles got rid of by endurance.
5.
Bhikkhus, what are the troubles got rid of by avoidance?
A
Bhikkhu, reflecting carefully avoids a savage elephant, horse, bull or dog,
avoids a snake, the stump (of a tree), a thorny edge, a pit, a precipice, a
refuse-pool or a cesspool. Also he does not sit in such places, nor frequent
such resorts, nor associate with such bad friends that intelligent
fellow-monks might suspect that he fixes his mind on evil things. Bhikkhus,
whatever troubles, destructive and burning, there are for him when he does not
avoid such things those troubles do not exist for him when he does so. These
are called the troubles got rid of by avoidance.
6.
What are the troubles got rid of by removal?
A
Bhikkhu, reflecting carefully, does not tolerate but rejects, discards,
destroys and extinguishes thoughts of sense-pleasure which have arisen in him;
he does not tolerate … thoughts of ill-will … he does not tolerate …
thoughts of violence … he does not tolerate but rejects, discards, destroys
and extinguishes whatever evil and unwholesome thoughts have arisen in him.
Bhikkhus, whatever troubles, destructive and burning, there are for him when
he does not remove (those thoughts) those troubles do not exist for him when
he does so. Bhikkhus, these are called the troubles got rid of by removal.
7.
Bhikkhus, what are the troubles got rid of by (mental) development?
Bhikkhus,
a Bhikkhu, reflecting carefully, develops mindfulness, a factor of
Enlightenment dependent on seclusion, passionlessnes and cessation, maturing
to renunciation; reflecting carefully, he develops the investigation of
Dhamma,[3]
a factor of Enlightenment … effort, a factor of Enlightenment … joy, a
factor of Enlightenment … tranquillity, a factor of Enlightenment …
collectedness, a factor of Enlightenment … equanimity, a factor of
Enlightenment dependent on seclusion, passionlessness, cessation, and maturing
to renunciation. Bhikkhus, whatever troubles, destructive and burning, there
are for him when he does not develop (these factors), those troubles do not
exist for him when he does so. Bhikkhus, these are called the troubles got rid
of by development.
Bhikkhus,
a Bhikkhu in whom the troubles to be got rid of by insight have been got rid
of by insight; the troubles to be got rid of by restraint have been got rid of
by restraint; the troubles to be got rid of by practice have been got rid of
by practice; the troubles to be got rid of by endurance have been got rid of
by endurance; the troubles to be got rid of by avoidance have been got rid of
by avoidance; the troubles to be got rid of by removal have been got rid of by
removal; the troubles to be got rid of by development have been got rid of by
development; Bhikkhus, it is this Bhikkhu who is said to have restrained all
the troubles; he has cut off Craving, struck off his fetters and by fully
penetrating conceit, has put an end to suffering.’
Thus
spoke the Lord. Delighted, those Bhikkhus rejoiced in the Exalted One’s
words.
(Middle Length Collection, Discourse 2).
[1]By cutting off hair and beard, wearing plain robes and no omaments, etc.
[2]‘practice’ and ‘use’ are different translations of the same Pali word.
[3]of the Four Noble Truths.