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An Anthology of DhammaRevealing the Hidden

BUDDHAWAJANAVol. 12An Anthology

of Dhamm

a Revealingthe Hidden

Lowly ArtsBU

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The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim

the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture.

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4

For a person with wrong view, I say, there is one of two destinations: either

hell or the animal realm.Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

A Translation of the Sayutta Nikya. Boston: Wisdom Publications. ISBN 9780861713318.

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14

132 .

130 .

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:A Translation of the Aguttara Nikya. Boston: Wisdom Publications. ISBN 9781614290407.

Sriputta, suppose there were a cesspit deeper than a mans height full of filth; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty,

came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: This person so behaves, so conducts himself,

has taken such a path, that he will come to this same cesspit

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132 .

130 .

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:A Translation of the Aguttara Nikya. Boston: Wisdom Publications. ISBN 9781614290407.

Sriputta, suppose there were a cesspit deeper than a mans height full of filth; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty,

came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: This person so behaves, so conducts himself,

has taken such a path, that he will come to this same cesspit

and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings.

Bhikkhu amoli and Bhikkhu Bodhi (trans.) (2009). The Middle Length Discourses of the Buddha:A Translation of the Majjhima Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.

Vol.

12Lowly Arts

BUDDHAWAJANAAn Anthology of Dhamma

Revealing the Hidden

Buddhawajana InstitutionLearning, Practicing, Spreading only the Words of the Tathgata.

BUDDHAWAJANAVol.12 Lowly Arts

This dhamma publication is for the benefit of educating the public and dhamma givings.

Please contact

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First Printing 2015

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Foreword

I would like to express my appreciation to the meritorious intention of the book team who dedicate their effort and tenacity in compiling, organizing and tying together many of the Tathga-tas discourses. In this Lowly Arts book, it presents the sources or evidences of those newly composed discourses, forbidden by the Tathgata, clearly contradict the Tathgatas discourses.

To the bhikkhu, bhikkhun, and lay-followers, this dhamma book reveals the hidden, and clearly unveil what was or was not decreed by the Tathgata. A misguided person with wrong view that Kammapleasure and sufferingare caused by Gods creative activity and that one cannot accomplish ones wish by oneself. There is one of two destinations for a person with wrong view: either hell or the animal realm.

So, for the reappearance in accordance with ones worldly aspiration or for gaining the ultimate liberation, one may choose to follow the path laid out by the Tathgata, an Arahant, a Perfectly Enlightened One or to follow the newly composed discourse by ascetic or brahmin of wrong views, of wrong practice. This is up to the strength of ones faith and faculties. This also depends on how much dust in their eyes.

Contributing to these virtuous deeds, may the helpers of Buddhawajana book publications and the readers have their hopes fulfilled and become successful. May they develop the inner wisdom and share the intended merits of attaining the ultimate goal, Nibbna.

With AnumodanaVenerable Bhikkhu Kukrit Sotthibalo

Preface

Threatened with sufferings and fears, people search for different types of refuges. They take shelters in their own beliefs or in doctrines of the ascetics with wrong view who practice unwholesome wrong liveli-hood. Due to their ignorance, they do not realize that these are not a secure refuge nor a supreme refuge.

Tathgata, His Dhamma, His Dhamma-Created disciples called Sons of the Sakyan Samaa, these are the ultimate refuge.

According to the Blessed One, the outside ascetics, not belonging to this Noble Dhamma, do not shine, blaze and radiate. Consequently searching for protection in them is pointless. Success is derived from kamma. The beliefs in wrong offerings, water rites, talisman, consecrated amulets and rituals of the misguided ascetics, lead to wrong view. People will be plunged into one of the wrong views stating that pleasure or pain is caused by Gods creative activity. They would not cultivate the right causes taught by the Buddha. They would not be released from the whole mass of sufferings.

Tiracchna Vijj, one of the books in Buddha-wajana series, comprises of the collections of the base arts and wrong means of livelihood and the sources of conformed practices, newly composed chantings which are not the Tathgata Gotamas. All were declared to be

low, common, worldly, ignoble and unbeneficial. The causes leads to harm, unhappiness and ruin of many people.

The aim of the book is for the Four Communities of Buddhists, possessing love and unwavering faith in the Teacher, to realize the truth, to follow the complete and pure practice according to the noble teachings entailing the Gotama's proclaimed Dhamma with the right meaning and phrasing.

The noble paths of Tathgata have been compiled in this volume for the benefit of the followers, searching for purity, to discard, to omit and to withdraw from the ways nonconforming to His Dhamma and Vinaya. As stated by the Blessed One, His disciples,following His paths, would refrain from committing transgression even at the risk of their own lives, would undertake the training with respect, would be endowed with faith, would act for the good, welfare and happiness of many people, of devas and humans and would ultimately reach the end of sufferings.

Disciples of Tathgata.

Introduction

To Regard Dhamma and Discipline as Teacher After the Buddha Passing

nanda, it may be that you will think: The Teachers instruction has ceased, now we have no teacher! It should not be seen like this, nanda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher

Those bhikkhus, nanda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; who dwell with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge it is these bhikkhus, nanda, who will be for me topmost of those keen on the training.

nanda, when there are two men living, he under whom there occurs a breach of this good practice he is the last man among them. Therefore, nanda, I say to you: continue this good practice instituted by me and do not be the last man.

Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha: A Translation of the Dgha Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.

Bhikkhu amoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.

Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha: A Translation of the Sayutta Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-331-8.

Dhamma and Discipline Proclaimed by the Tathgata Shines When Exposed

Bhikkhus, there are these three things that flourish when concealed not when exposed. What three?

(1) Women flourish when concealed, not when exposed.

(2) The hymns of the brahmins flourish when concealed, not when exposed.

(3) And wrong views flourish when concealed, not when exposed.

These are the three things that flourish when concealed, not when exposed.

Bhikkhus, there are these three things that shine when exposed, not when concealed. What three?

(1) The moon shines when exposed, not when concealed.

(2) The sun shines when exposed, not when concealed.

(3) The Dhamma and discipline proclaimed by the Tathgata shines when exposed, not when concealed.

These are the three things that shine when exposed, not when concealed.

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha: A Translation of the Aguttara Nikya. Boston: Wisdom Publications.ISBN 978-1-61429-040-7.

How to Investigate the Originality of the Blessed Ones Teachings

Suppose a monk were to say: Friends, I heard and received this from the Lords own lips: this is the Dhamma, this is the discipline, this is the Masters teaching, then, monks, you should neither approve nor disapprove his words. Then, without approving or dis-approving, his words and expressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the dis-cipline, the conclusion must be: Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk, and the matter is to be rejected. But where on such comparison and review they are found to conform to the Suttas or the discipline, the conclusion must be: Assuredly this is the word of the Buddha, it has been rightly understood by this monk.

Suppose a monk were to say: In such and such a place there is a community with elders and distin-guished teachers. I have heard and received this from that community, then, monks, you should neither approve nor disapprove his words

Suppose a monk were to say: In such and such a place there are many elders who are learned, bearers of the tradition, who know the Dhamma, the discipline, the code of rules

Suppose a monk were to say: In such and such a place there is one elder who is learned I have heard and received this from that elder But where on such comparison and review they are found to conform to the Suttas and the discipline, then the conclusion must be: Assuredly this is the word of the Buddha, it has been rightly understood by this monk.


Head of Wat Na Pa Pong Saghas Acknowledgement

For the help of the English versions

of Buddhawajana books,

I wish to offer my Abhivandana

to Venerable Bhikkhu Bodhi

with great appreciation

and I wish to extend my eminent

Anumodana to Timothy McNeill

of Wisdom Publications.

Contents

What Are Lowly Arts 1

1. Lowly Arts 2

2. The Ascetic Gotama Refrains from Such Base Arts and Wrong Means of Livelihood

7

3. A Monk Refrains from Such Base Arts and Wrong Means of Livelihood

13

4. The Various Kinds of Pointless Talk 20

5. The Ascetic Gotama Refrained from Pointless Talk 21

6. A Monk Refrains from Pointless Talk 22

Lowly Arts Are Not the Wonder of Psychic Potency 25

7. Three Kinds of Wonders 26

8. The Perfectly Englighten One Prohibits Bhikkhus from Boasting about a Nonexistance of State of Further-Men in Oneself

28

Bhikkhus Ways of Conduct Toward Miracle of Psychic Power and Other Kinds of Power

35

9. The Perfectly Englighten One Prohibits Bhikkhus from Exhibiting a Wonder of Physchic Power

36


38


39

12. The Perfectly Englighten One Prohibits Bhikkhus from Passing Judgement on People

40

13. The Five Great Thieves 41

A Noble Disciple Abandons Acts of Lowly Arts 45

14. A Noble Disciple Abandons Wrong Livelihood 46

Six Cases of Incapability by One Accomplished by View

53

15. Six Cases of Incapability by One Accomplished by View (First Aspect)

54

16. Six Cases of Incapability by One Accomplished by View (Second Aspect)

55

17. Six Cases of Incapability by One Accomplished by View (Third Aspect)

56

18. Six Cases of Incapability by One Accomplished by View (Forth Aspect)

57

19. Six Benefits in Realizing the Fruit of Stream-Entry

59

20. Three Wrong Views about Sectarian Tenets That a Noble Disciple Must Abandon

60

A View That Whether Pleasure or Pain Are All Caused by Past Deeds

61

A View That Whether Pleasure or Pain Are All Caused by Gods Creative Activity

62

A View That Whether Pleasure or Pain Are All Occur Without a Cause or Condition

63

21. Six Unsurpassed Things 64

22. Manifestation of Faith in One Endowed with Faith 70

A Noble Disciple Follows the Blessed One Rules and Orders

75

23. The Perfectly Englighten One Ordered Bhikkhus to Eat at a Single Session

76

24. The Noble Disciples Will Not Transgress the Training Rules Even for Lifes Sake

79

Four Defilements of Ascetics and Brahmins 81

25. Four Defilements of Ascetics and Brahmins

82

Unwholesome Habits Is Evil Livelihood 85

26. Unwholesome Habits Is Evil Livelihood

86

Appendix 89

27. Words Which Should Be Studied, Learned and Interrogated in the Foremost Assembly

90

28. Words Which Should Not Be Studied, Learned 91

29. Words That Should Be Studied and Mastered (Simile of the Drum Peg)

92

30. Those Who Cause the Good Dhamma to Disappear (First Aspect)

94

31. Those Who Sustain the Good Dhamma (First Aspect)

98

32. Those Who Cause the Good Dhamma to Disappear (Second Aspect)

102

33. Those Who Sustain the Good Dhamma (Second Aspect)

103

34. Ten Roots of Disputes 104

35. Disciples Who Behave Towards the Teacher with Hostility and with Friendliness

106

36. The Difference Between the Perfectly Enlightened One, and a Bhikkhu Liberated by Wisdom

108

37. The Sisap Grove 109

38. The Introduction of Ajjhyaka 111

39. Recitng the Dhamma, the Basis of Liberation 114

The History of wrongful cultures those arise from newly composed discourses

117

40. Misunderstanding regarding benefits of creating Buddha Images

118

41. Misunderstanding Regarding Listening to the Great Birth Sermon

122

An Arahant fully-enlightened Buddha named Metteyya by Buddhavacana

122

An Arahant fully-enlightened Buddha named Metteyya by new discourses

123

42. Misunderstanding Regarding Pouring Water to Donate Merit

126

43. Misunderstanding Regarding Holy Water 128

44. Misunderstanding Regarding the Benefits from Reciting Dhamma

130

45. Commonly Recited Dhamma, the New Discourses

133

Sabbamagalagth, a new discourse 133

Bhu (Buddhajayamagalagth), a new discourse

134

Jinapajara Gth, a new discourse 135

Abhaya-paritta, a new discourse 137

Atanatiya-paritta, a new discourse 138

Bojjhanga-paritta, a new discourse 139

Jaya-paritta, a new discourse 140

Merit donation chant (Pattidna Gth), a new discourse

141

How to Make Amends for Those Who Has Wrong Views

145

46. For Bhikkhus 146

Bhikkhus conducts when enter houses 149

What Should Bhikkhus Do When in the Midst of the Sagha

152

47. Things Bhikkhus Should Give High Consideration

153

Those Acting for the Hapiness or Suffering of Many People (First Aspect)

153

Those Acting for the Hapiness or Suffering of Many People (Second Aspect)

155

Manifestation of Bhikkhus of the Perfectly Englighten One

158

What Makes a Bhikkhu 159

One Who Sees the Dhamma, Sees the Tathgata 161

Manifestation of the Four Noble Lineages 162

48. For Householders 165

When One Sees Ones Transgression as a Transgression, Makes Amends for It in Accordance with the Dhamma

165

How to Behave Towards Bhikkhus 166

A Cala of a Lay Follower 168

A Gem of a Lay Follower 169

Benefits of the Act of Giving 170

When Evil Bhikkhus Are Strong, Well-Behaved Bhikkhus Are Weak

171

Ways to eliminate enemies (bad people) 173

The Monks of Kosamb 175

Epilogue 181

49. Mutual Support Between Monks, Brahmins and Householders

182

50. Mutual Support Between Monks, Brahmins and Householders

183

51. Reappearance in Accordance with Ones Aspiration (First Aspect)

187

52. Reappearance in Accordance with Ones Aspiration (Second Aspect)

192

53. Who Does Sakka Worship 196

54. Truly Propitious 198

55. Right and Wrong Refuge 199

56. The Paccoroha Festival in the Noble Ones Discipline (First Aspect)

200

57. The Paccoroha Festival in the Noble Ones Discipline (Second Aspect)

204

58. The Noble Paccoroha Festival (First Aspect) 208

59. The Noble Paccoroha Festival (Second Aspect) 210

What Are Lowly Arts

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BUDDHAWAJANA : An Anthology of Dhamma Revealing the Hidden : Lowly Arts

01 Lowly ArtsMaurice Walshe (trans.) (2012). The Long Discourses of the Buddha:

A Translation of the Dgha Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.

Your Majesty, whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of live-lihood as palmistry, divining by signs, portents, dreams, body-marks, mouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-powder, rice grains, ghee or oil, from the mouth or of blood, reading the finger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house lore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a persons life-span, charms against arrows, knowledge of animals cries,

Whereas some ascetics and Brahmins make their living by such base arts as judging the marks of gems, sticks, clothes, swords, spears, arrows, weapons, women, men, boys, girls, male and female slaves, elephants, horses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo-rats, tortoises, deer,

Whereas some ascetics and Brahmins make their living by such base arts as predicting: The chiefs will

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Revealing the Hidden : Lowly Arts

march out - the chiefs will march back, Our chiefs will advance and the other chiefs will retreat, Our chiefs will win and the other chiefs will lose, The other chiefs will win and ours will lose, Thus there will be victory for one side and defeat for the other,

Whereas some ascetics and Brahmins make their living by such base arts as predicting an eclipse of the moon, the sun, a star; that the sun and moon will go on their proper course - will go astray; that a star will go on its proper course- will go astray; that there will be a shower of meteors, a blaze in the sky, an earthquake, thunder; a rising, setting, darkening, brightening of the moon, the sun, the stars; and such will be the outcome of these things,

Whereas some ascetics and Brahmins make their living by such base arts as predicting good or bad rainfall; a good or bad harvest; security, danger; disease, health; or accounting, computing, calculating, poetic composition, philosophising,

Whereas some ascetics and Brahmins make their living by such base arts as arranging the giving and taking in marriage, engagements and divorces; [declaring the time for] saving and spending, bringing

4

BUDDHAWAJANA : An Anthology of Dhamma

good or bad luck, procuring abortions, using spells to bind the tongue, binding the jaw, making the hands jerk, causing deafness, getting answers with a mirror, a girl-medium, a deva; worshipping the sun or Great Brahm, breathing fire, invoking the goddess of luck,

Whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of livelihood as appeasing the devas and redeeming vows to them, making earth-house spells, causing virility or impotence, preparing and consecrating building-sites, giving ritual rinsings and bathings, making sacrifices, giving emetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-medicine, ointments and counter-ointments, eye-surgery, surgery, pediatry, using balms to counter the side-effects of previous remedies,

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Revealing the Hidden : Lowly ArtsBUDDHAWAJANA : An Anthology of Dhamma

02 The Ascetic Gotama Refrains from Such Base Arts and Wrong Means of Livelihood


Monks, whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of livelihood as palmistry, divining by signs, portents, dreams, body-marks, mouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-powder, rice grains, ghee or oil, from the mouth or of blood, reading the finger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house lore, snake-lore, poison-lore, rat-lore, bird- lore, crow-lore, foretelling a persons life-span, charms against arrows, knowledge of animals cries, the ascetic Gotama refrains from such base arts and wrong means of livelihood.

Thus the worldling would praise the Tathgata.

Whereas some ascetics and Brahmins make their living by such base arts as judging the marks of gems, sticks, clothes, swords, spears, arrows, weapons, women, men, boys, girls, male and female slaves, elephants,

8


horses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo-rats, tortoises, deer, the ascetic Gotama refrains from such base arts.


Whereas some ascetics and Brahmins make their living by such base arts as predicting: The chiefs will march out - the chiefs will march back, Our chiefs will advance and the other chiefs will retreat, Our chiefs will win and the other chiefs will lose, The other chiefs will win and ours will lose, Thus there will be victory for one side and defeat for the other, the ascetic Gotama refrains from such base arts.


Whereas some ascetics and Brahmins make their living by such base arts as predicting an eclipse of the moon, the sun, a star; that the sun and moon will go on their proper course - will go astray; that a star will go on its proper course- will go astray; that there will be a shower of meteors, a blaze in the sky, an earthquake,

9


thunder; a rising, setting, darkening, brightening of the moon, the sun, the stars; and such will be the outcome of these things, the ascetic Gotama refrains from such base arts and wrong means of livelihood.


Whereas some ascetics and Brahmins make their living by such base arts as predicting good or bad rainfall; a good or bad harvest; security, danger; disease, health; or accounting, computing, calculating, poetic composition, philosophising, the ascetic Gotama refrains from such base arts and wrong means of livelihood.


Whereas some ascetics and Brahmins make their living by such base arts as arranging the giving and taking in marriage, engagements and divorces; [declaring the time for] saving and spending, bringing good or bad luck, procuring abortions, using spells to bind the tongue, binding the jaw, making the hands jerk, causing deafness, getting answers with a mirror,

10


a girl-medium, a deva; worshipping the sun or Great Brahm, breathing fire, invoking the goddess of luck, the ascetic Gotama refrains from such base arts and wrong means of livelihood.


Whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of livelihood as appeasing the devas and redeeming vows to them, making earth-house spells, causing virility or impotence, preparing and consecrating building-sites, giving ritual rinsings and bathings, making sacrifices, giving emetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-medicine, ointments and counter-ointments, eye-surgery, surgery, pediatry, using balms to counter the side-effects of previous remedies, the ascetic Gotama refrains from such base arts and wrong means of live-lihood.


11


It is, monks, for such elementary, inferior matters of moral practice that the worldling would praise the Tathgata.

13


03 A Monk Refrains from Such Base Arts and Wrong Means of Livelihood


Your Majesty, whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of live-lihood as palmistry, divining by signs, portents, dreams, body-marks, mouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-powder, rice grains, ghee or oil, from the mouth or of blood, reading the finger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house lore, snake-lore, poison-lore, rat-lore, bird- lore, crow-lore, foretelling a persons life-span, charms against arrows, knowledge of animals cries.

A monk refrains from such base arts and wrong means of livelihood. Thus he is perfected in morality.

Whereas some ascetics and Brahmins make their living by such base arts as judging the marks of gems, sticks, clothes, swords, spears, arrows, weapons, women, men, boys, girls, male and female slaves, elephants,

14


horses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo-rats, tortoises, deer.


Whereas some ascetics and Brahmins make their living by such base arts as predicting: The chiefs will march out - the chiefs will march back, Our chiefs will advance and the other chiefs will retreat, Our chiefs will win and the other chiefs will lose, The other chiefs will win and ours will lose, Thus there will be victory for one side and defeat for the other.


Whereas some ascetics and Brahmins make their living by such base arts as predicting an eclipse of the moon, the sun, a star; that the sun and moon will go on their proper course - will go astray; that a star will go on its proper course- will go astray; that there will be a shower of meteors, a blaze in the sky, an earthquake, thunder; a rising, setting, darkening, brightening of the

15


moon, the sun, the stars; and such will be the outcome of these things.


Whereas some ascetics and Brahmins make their living by such base arts as predicting good or bad rainfall; a good or bad harvest; security, danger; disease, health; or accounting, computing, calculating, poetic composition, philosophising.


Whereas some ascetics and Brahmins make their living by such base arts as arranging the giving and taking in marriage, engagements and divorces; [declaring the time for] saving and spending, bringing good or bad luck, procuring abortions, using spells to bind the tongue, binding the jaw, making the hands jerk, causing deafness, getting answers with a mirror, a girl-medium, a deva; worshipping the sun or Great Brahm, breathing fire, invoking the goddess of luck.

16



Whereas some ascetics and Brahmins, feeding on the food of the faithful, make their living by such base arts, such wrong means of livelihood as appeasing the devas and redeeming vows to them, making earth-house spells, causing virility or impotence, preparing and consecrating building-sites, giving ritual rinsings and bathings, making sacrifices, giving emetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-medicine, ointments and counter-ointments, eye-surgery, surgery, pediatry, using balms to counter the side-effects of previous remedies.

A monk refrains from such base arts and wrong means of livelihood. Thus he is perfected in morality

And then, Sire, that monk who is perfected in morality sees no danger from any side owing to his being restrained by morality. Just as a duly-anointed Khattiya king, having conquered his enemies, by that very fact sees no danger from any side, so the monk, on

17


account of his morality, sees no danger anywhere. He experiences in himself the blameless bliss that comes from maintaining this Ariyan morality. In this way, Sire, he is perfected in morality.

18


In addition, Brahmajla Sutta and Smaaphala Sutta that are mentioned the bhikkhu refrains from such base arts. Also appeared in another Suttas are:

Ambaha Sutta; the Lord said to the youth Ambaha (The Long Discourses of the Buddha, p.111)

Soadaa Sutta; the Lord said to the Brahmin Soadaa (The Long Discourses of the Buddha, p.125)

Kadanta Sutta; the Lord said to the Brahmin Kadanta (The Long Discourses of the Buddha, p.133)

Mahli Sutta; the Lord said to Ohaddha the Licchavi (The Long Discourses of the Buddha, p.143)

Jliya Sutta; the Lord said to Maissa and Jliya, the pupil of the wooden-bowl ascetic (The Long Discourses of the Buddha, p.149)

Mahshanda Sutta; the Lord said to the naked ascetic Kassapa (The Long Discourses of the Buddha, p.151)

Pohapda Sutta; the Lord said to the wanderer Pohapda (The Long Discourses of the Buddha, p.159)

Subha Sutta; the Venerable nanda said to the youth Subha, Todeyyas son (The Long Discourses of the Buddha, p.171)

Kevaddha Sutta; the Lord said to the householder Kevaddha

(The Long Discourses of the Buddha, p.175)

Lohicca Sutta; the Lord said to the Brahmin Lohicca (The Long Discourses of the Buddha, p.181)

Tevijja Sutta; the Lord said to the young Brahmins Vseha and Bhradvja (The Long Discourses of the Buddha, p.187)

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04 The Various Kinds of Pointless TalkBhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

A Translation of the Sayutta Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-331-8.

Bhikkhus, do not engage in the various kinds of pointless talk, that is, talk about kings, thieves, and ministers of state; talk about armies, dangers, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relations, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chitchat; speculation about the world and about the sea; talk about becoming this or that.

For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlighten-ment, to Nibbna.

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05 The Ascetic Gotama Refrained from Pointless Talk

Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha: A Translation of the Digha Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.

Whereas some ascetics and Brahmins, feeding on the food of the faithful, remain addicted to such unedifying conversation as about kings, robbers, ministers, armies, dangers, wars, food, drink, clothes, beds, garlands, perfumes, relatives, carriages, villages, towns and cities, countries, women, heroes, street- and well-gossip, talk of the departed, desultory chat, specula-tions about land and sea, talk about being and non-being, the ascetic Gotama refrains from such conversation.


22


06 A Monk Refrains from Pointless Talk Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha:

A Translation of the Dgha Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.

Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha: A Translation of the Sayutta Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-331-8.

Whereas some ascetics and Brahmins remain addicted to such unedifying conversation as about kings, robbers, ministers, armies, dangers, wars, food, drink, clothes, beds, garlands, perfumes, relatives, carriages, villages, towns and cities, countries, women, heroes, street- and well-gossip, talk of the departed, desultory chat, speculations about land and sea, talk about being and non-being, a monk refrains from such unedifying conversation. Thus he is perfected in morality

Bhikkhus, do not engage in the various kinds of pointless talk, that is, talk about kings, thieves, and ministers of state; talk about armies, dangers, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relations, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chitchat; speculation about the world and about the sea; talk about becoming this or that.

23


For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlighten-ment, to Nibbna.

When you talk, bhikkhus, you should talk about: This is suffering; you should talk about: This is the origin of suffering; you should talk about: This is the cessation of suffering; you should talk about: This is the way leading to the cessation of suffering. For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbna.

Therefore, bhikkhus, an exertion should be made to understand: This is suffering. An exertion should be made to understand: This is the origin of suffering. An exertion should be made to understand: This is the cessation of suffering. An exertion should be made to understand: This is the way leading to the cessation of suffering.

Lowly Arts Are Not the Wonder of

Psychic Potency

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07 Three Kinds of WondersBhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Aguttara Nikya. Boston: Wisdom Publications. ISBN 978-1-61429-040-7.

There are, brahmin, these three kinds of wonders. What three? The wonder of psychic potency, the wonder of mind-reading, and the wonder of instruction.

(1) And what, brahmin, is the wonder of psychic potency? Here, a bhikkhu wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahm world. This is called the wonder of psychic potency.

(2) And what, brahmin, is the wonder of mind-reading? There is one who, by means of some clue, declares: Your thought is thus, such is what you are thinking, your mind is in such and such a state. And even if he makes many declarations, they are exactly so and not otherwise.

Again, someone does not declare [the state of mind] on the basis of a clue, but he hears the sound of

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people, spirits, or deities [speaking] and then declares: Your thought is thus, such is what you are thinking, your mind is in such and such a state. And even if he makes many declarations, they are exactly so and not otherwise.

Again, someone does not declare [the state of mind] on the basis of a mark, or by hearing the sound of people, spirits, or deities [speaking], but he hears the sound of the diffusion of thought as one is thinking and examining [some matter] and then declares: Your thought is thus, such is what you are thinking, your mind is in such and such a state. And even if he makes many declarations, they are exactly so and not otherwise.

Again, someone does not declare [the state of mind] on the basis of a mark, or by hearing the sound of people, spirits, or deities [speaking], or by hearing the sound of the diffusion of thought as one is thinking and examining [some matter], but with his own mind he encompasses the mind of one who has attained concentration without thought and examination and he understands: This persons mental activities are so disposed that immediately afterward he will think this thought. And even if he makes many declarations, they are exactly so and not otherwise. This is called the wonder of mind-reading.

(3) And what, brahmin, is the wonder of instruc-tion? Here, someone instructs [others] thus: Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that! This is called the wonder of instruction.

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08 The Perfectly Englighten One Prohibits Bhikkhus from Boasting about a Nonexistance of State of Further-Men in Oneself


Kevaddha, there are three kinds of miracle that I have declared, having realised them by my own insight. Which three? The miracle of psychic power, the miracle of telepathy, the miracle of instruction.

What is the miracle of psychic power?

Here, Kevaddha, a monk displays various psychic powers in different ways. Being one he becomes many, being many he becomes one; he appears and disap-pears; he passes through fences, walls and mountains unhindered as if through air; he sinks into the ground and emerges from it as if it were water; he walks on the water without breaking the surface as if on land; he flies cross-legged through the sky like a bird with wings; he even touches and strokes with his hand the sun and moon, mighty and powerful as they are; and he travels in the body as far as the Brahma world. Then someone who has faith and trust sees him doing these things.

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He tells this to someone else who is sceptical and unbelieving, saying: It is wonderful, sir, it is marvel-lous, the great power and skill of that ascetic And that man might say: Sir, there is something called the Gandhra charm. It is by means of this that that monk becomes many

What do you think, Kevaddha, would not a sceptic say that to a believer?

He would, Lord.

And that is why, Kevaddha, seeing the danger of such miracles, I dislike, reject and despise them.

And what is the miracle of telepathy?

Here, a monk reads the minds of other beings, of other people, reads their mental states, their thoughts and ponderings, and says: That is how your mind is, that is how it inclines, that is in your heart. Then someone who has faith and trust sees him doing these things.

He tells this to someone else who is sceptical and unbelieving, saying: It is wonderful, sir, it is marvel-lous, the great power and skill of that ascetic And that man might say: Sir, there is something called the Maika charm. It is by means of this that that monk can read the minds of others

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What do you think, Kevaddha, would not a sceptic say that to a believer?

He would, Lord.

And that is why, seeing the danger of such miracles, I dislike, reject and despise them.

And what is the miracle of instruction?

Here, Kevaddha, a monk gives instruction as follows: Consider in this way, dont consider in that, direct your mind this way, not that way, give up that, gain this and persevere in it.

That, Kevaddha, is called the miracle of instruc-tion.

Again, Kevaddha, a Tathgata arises in the world, an Arahant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed. He, having realised it by his own super-knowledge, proclaims this world with its devas, mras and Brahms, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in

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the spirit and in the letter, and displays the fully-perfect-ed and purified holy life.

This Dhamma is heard by a householder or a householders son, or one reborn in some family or other. Having heard this Dhamma, he gains faith in the Tathgata. Having gained this faith, he reflects: The household life is close and dusty, the homeless life is free as air. It is not easy, living the household life, to live the fully-perfected holy life, purified and polished like a conch-shell. Suppose I were to shave off my hair and beard, don yellow robes and go forth from the household life into homelessness! And after some time, he abandons his property, small or great, leaves his circle of relatives, small or great, shaves off his hair and beard, dons yellow robes and goes forth into the homeless life.

And having gone forth, he dwells restrained by the restraint of the rules, persisting in right behaviour, seeing danger in the slightest faults, observing the com-mitments he has taken on regarding body, deed and word, devoted to the skilled and purified life, perfected in morality, with the sense-doors guarded, skilled in mindful awareness and content.

And how, Kevaddha, is a monk perfected in morality?

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Abandoning the taking of life, he dwells refrain-ing from taking life, without stick or sword, scrupulous, compassionate, trembling for the welfare of all living beings. Thus he is accomplished in morality.

That, Kevaddha, is called the miracle of instruc-tion.

And he with mind concentrated, purified and cleansed, unblemished, free from impurities, malleable, workable, established and having gained imperturbabil-ity, applies and directs his mind to the knowledge of the destruction of the corruptions. He knows as it really is:

This is suffering, he knows as it really is: This is the origin of suffering, he knows as it really is: This is the cessation of suffering, he knows as it really is: This is the path leading to the cessation of suffering. And he knows as it really is: These are the corruptions, This is the origin of the corruptions, This is the cessation of the corruptions, This is the path leading to the cessation of the corruptions. And through his knowing and seeing his mind is delivered from the corruption of sense-desire, from the corruption of becoming, from the corruption of ignorance, and the knowledge arises in him: This is deliverance!, and he knows: Birth is finished, the holy life has been led, done is what had to be done, there is nothing further here.

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Just as if, Kevaddha, in the midst of the mountains there were a pond, clear as a polished mirror, where a man with good eyesight standing on the bank could see oyster-shells, gravel-banks, and shoals of fish, on the move or stationary. And he might think: This pond is clear as a polished mirror, where a man with good eyesight standing on the bank could see oyster-shells, gravel-banks,

And I, Kevaddha, have experienced these three miracles by my own super-knowledge.

(Compilers Note: see also at Sutta 2, verses 41-97 in The

Long Discourses of the Buddha: A Translation of the Dgha Nikya

by Maurice Walshe. Wisdom Publications)

Bhikkhus Ways of Conduct Toward

Miracle of Psychic Power and Other Kinds of Power

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09 The Perfectly Englighten One Prohibits Bhikkhus from Exhibiting a Wonder of Physchic Power

Horner, I. B., M.A. (trans.) (1963). The Book of the Discipline Vol. V. (Cullavagga) : A Translation of the Vinaya-Piaka. London: The Pali Text Society. ISBN 978-0-86013-044-4.

(The venerable Piola the Bhradvja, shown his psychic

power, having risen above the ground, having taken hold of that the

bowl of the (great) merchant of Rjagaha was fetched down by him,

circled three times round Rjagaha.)

Then the Lord on this occasion, in this connection, having

had the Order of monks convened, questioned the venerable Piola

the Bhradvja, saying:

Is it true, as is said, Bhradvja, that the bowl of the (great) merchant of Rjagaha was fetched down by you?

It is true, Lord.

It is not suiting, Bhradvja, it is not becoming, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How can you, Bhrad-vja, on account of a wretched wooden bowl exhibit a condition of further-men, a wonder of psychic power to householders? As, Bhradvja, a woman exhibits her loin-cloth on account of a wretched stamped

37


msaka, even so by you, Bhradvja, was a condition of further-men, a wonder of psychic power exhibited to householders on account of a wretched wooden bowl. It is not, Bhradvja, for pleasing those who are not (yet) pleased nor for increasing the number of those who are pleased, but, Bhradvja, it is displeasing to those who are not pleased as well as to those who are pleased, and it causes wavering in some

Having rebuked him, having given reasoned talk, he

addressed the monks, saying:

Monks, a condition of further-men, a wonder of psychic power is not to be exhibited to householders. Whoever should exhibit them, there is an offence of wrong-doing.

Break, monks, this wooden bowl; having reduced it to fragments, give them to monks as perfume to mix with ointment. And, monks, a wooden bowl should not be used. Whoever should use one, there is an offence of wrong-doing.

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Horner, I. B., M.A. (trans.) (1949). The Book of the Discipline Vol. I. (Suttavibhaga) : A Translation of the Vinaya-Piaka. London: The Pali Text Society. ISBN 978-0-86013-504-3

Whatever monk should boast, with reference to himself of a state of further-men, sufficient ariyan knowledge and insight, though not knowing it fully, and saying: This I know, this I see, then if later on, he, being pressed or not being pressed, fallen, should desire to be purified, and should say: Your reverence, I said that I know what I do not know, see what I do not see, I spoke idly, falsely, vainly, apart from the undue estimate of himself, he also is one who is defeated, he is not in communion.

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Horner, I. B., M.A. (trans.) (1969). The Book of the Discipline Vol. II. (Suttavibhaga) : A Translation of the Vinaya-Piaka. London: The Pali Text Society. ISBN 978-0-86013-038-3.

Whatever monk should speak of a condition of further-men to one who is not ordained-if it is a fact there is an offence of expiation.

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12 The Perfectly Englighten One Prohibits Bhikkhus from Passing Judgement on People

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha: A Translation of the Aguttara Nikya. Boston: Wisdom Publications. ISBN 978-1-61429-040-7.

The Lord said to the venerable nanda, by reason of the

female lay follower Migasl states controversial to the Exalted One

that her father Pura was celibate, living apart, abstaining from

sexual intercourse but her paternal uncle Isidatta was not celibate

but lived a contented married life. When they died, the Blessed One

also declared: They attained to the state of a once-returner and have

been reborn in the Tusita group [of devas].

Because the Dhamma-stream carries him along. But who can know this difference except the Tathgata?

Therefore, nanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.

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13 The Five Great ThievesHorner, I. B., M.A. (trans.) (1949). The Book of the Discipline Vol. I. (Suttavibhaga) :

A Translation of the Vinaya-Piaka. London: The Pali Text Society. ISBN 978-0-86013-504-3.

Monks, there are these five great thieves to be found in the world. What are the five?

(1) Monks, here a certain one of the great thieves thought: To be sure, will I, surrounded by a hundred or by a thousand, wander about among villages, towns, and the possessions of kings, slaying and causing to be slain, destroying and causing destruction, tormenting and causing torment. He, in the course of time, surrounded by a hundred or by a thousand wanders about among villages, towns, and the possessions of kings, slaying and causing to be slain, destroying and causing destruction, tormenting and causing torment. Now indeed, monks, a certain depraved monk thought: To be sure, I, sur-rounded by a hundred or by a thousand, will make an alms-tour among villages, towns and the possessions of kings, honoured, respected, revered, worshipped, esteemed, supported by householders, by those who have gone forth into homelessness, and by the requisites of robes, alms, bedding and medicine. He, in the course of time, surrounded by a hundred, by a thousand, made

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an alms-tour among villages, towns and the posses-sions of kings, honoured, respected, revered, worshipped, esteemed, supported by householders and receiving the requisites of robes, alms, bedding and medicine for those who go forth into homelessness. This, monks, is the first great thief found existing in the world.

(2) Again, monks, here a certain depraved monk, having mastered thoroughly dhamma and the discipline made known by the tathgata, takes it for his own. This, monks, is the second great thief found existing in the world.

(3) Again, monks, here a certain depraved monk, blames a follower of the pure Brahma-life, one leading the absolutely pure Brahma-life, for an unfounded breach of the Brahma-life. This, monks, is the third great thief found existing in the world.

(4) Again, monks, a certain depraved monk favours and cajoles a householder on account of those things which are important possessions of the Order, on account of those things which are its important requisites, that is to say, a park, a site for a park, a vihra, a site for a vihra, a couch, a chair, a bolster, a pillow, a brass vessel, a brass jar, a brass pot, a brass receptacle, a razor, an axe,

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a hatchet, a hoe, a spade, a creeper, bamboo, muja-grass, babbaja-grass, tia-grass, clay, wooden articles, earthen-ware articles. This, monks, is the fourth great thief found existing in the world.

(5) Monks, in the world with the devas and including Mra, including the Brahm-world, including recluses and brahmins, including breathing things, including devas and men, this is the chief great thief: he who claims a non-existent state of further-men, which has not become. What is the reason for this? Monks, you have eaten the countrys almsfood by theft.

A Noble Disciple Abandons Acts of

Lowly Arts

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14 A Noble Disciple Abandons Wrong Livelihood

Bhikkhu amoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha:

A Translation of the Majjhima Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.

Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong livelihood as wrong livelihood and right livelihood as right livelihood: this is ones right view.

And what, bhikkhus, is wrong livelihood?

Scheming, talking, hinting, belittling, pursuing gain with gain: this is wrong livelihood.

And what, bhikkhus, is right livelihood?

Right livelihood, I say, is twofold: there is right livelihood that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right livelihood that is noble, taintless, supramundane, a factor of the path.

And what, bhikkhus, is right livelihood that is affected by taints, partaking of merit, ripening in the acquisitions?

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Here, bhikkhus, a noble disciple abandons wrong livelihood and gains his living by right livelihood: this is right livelihood that is affected by taints ripening in the acquisitions.

And what, bhikkhus, is right livelihood that is noble, taintless, supramundane, a factor of the path?

The desisting from wrong livelihood, the abstain-ing, refraining, abstinence from it in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right live-lihood that is noblea factor of the path.

One makes an effort to abandon wrong liveli-hood and to enter upon right livelihood: this is ones right effort.

Mindfully one abandons wrong livelihood, mindfully one enters upon and dwells in right livelihood: this is ones right mindfulness.

Thus these three states run and circle around right livelihood, that is, right view, right effort, and right mindfulness.

Therein, bhikkhus, right view comes first. And how does right view come first?

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In one of right view, right intention comes into being; in one of right intention, right speech comes into being; in one of right speech, right action comes into being; in one of right action, right livelihood comes into being; in one of right livelihood, right effort comes into being; in one of right effort, right mindfulness comes into being; in one of right mindfulness, right concentra-tion comes into being; in one of right concentration, right knowledge comes into being; in one of right knowledge, right deliverance comes into being.

Thus, bhikkhus, the path of the disciple in higher training possesses eight factors, the arahant possesses ten factors.

Therein, bhikkhus, right view comes first. And how does right view come first?

In one of right view, wrong view is abolished, and the many evil unwholesome states that originate with wrong view as condition are also abolished, and the many wholesome states that originate with right view as condition come to fulfilment by development.

In one of right intention, wrong intention is abolished, and the many evil unwholesome states that

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originate with wrong intention as condition are also abolished, and the many wholesome states that originate with right intention as condition come to fulfilment by development.

In one of right speech, wrong speech is abolished

In one of right action, wrong action is abolished

In one of right livelihood, wrong livelihood is abolished

In one of right effort, wrong effort is abolished

In one of right mindfulness, wrong mindfulness is abolished

In one of right concentration, wrong concentra-tion is abolished

In one of right knowledge, wrong knowledge is abolished

In one of right deliverance, wrong deliverance is abolished, and the many evil unwholesome states that originate with wrong deliverance as condition are also abolished, and the many wholesome states that originate with right deliverance as condition come to fulfilment by development.

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Thus, bhikkhus, there are twenty factors on the side of the wholesome, and twenty factors on the side of the unwholesome.

This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any recluse or brahmin or god or Mra or Brahm or anyone in the world.

Bhikkhus, if any recluse or brahmin thinks that this Dhamma discourse on the Great Forty should be censured and rejected, then there are ten legitimate de-ductions from his assertions that would provide grounds for censuring him here and now.

If that worthy one censures right view, then he would honour and praise those recluses and brahmins who are of wrong view.

If that worthy one censures right intention, then he would honour and praise those recluses and brahmins who are of wrong intention.

If that worthy one censures right speech, then he would honour and praise those recluses and brahmins who are of wrong speech.

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If that worthy one censures right action, then he would honour and praise those recluses and brahmins who are of wrong action.

If that worthy one censures right livelihood, then he would honour and praise those recluses and brahmins who are of wrong livelihood.

If that worthy one censures right effort, then he would honour and praise those recluses and brahmins who are of wrong effort.

If that worthy one censures right mindfulness, then he would honour and praise those recluses and brahmins who are of wrong mindfulness.

If that worthy one censures right concentration, then he would honour and praise those recluses and brahmins who are of wrong concentration.

If that worthy one censures right knowledge, then he would honour and praise those recluses and brahmins who are of wrong knowledge.

If that worthy one censures right deliverance, then he would honour and praise those recluses and brahmins who are of wrong deliverance.

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If any recluse or brahmin thinks that this Dhamma discourse on the Great Forty should be censured and rejected, then these are ten legitimate de-ductions from his assertions that would provide grounds for censuring him here and now.

Bhikkhus, even those teachers from Okkala, Vassa and Bhaa, who held the doctrine of non-cau-sality, the doctrine of non-doing, and the doctrine of nihilism, would not think that this Dhamma discourse on the Great Forty should be censured and rejected. Why is that? For fear of blame, attack, and confutation.

Six Cases of Incapability by One Accomplished

by View

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15 Six Cases of Incapability by One Accomplished by View (First Aspect)


Bhikkhus, there are these six cases of incapability. What six? One accomplished in view is

(1) incapable of considering any conditioned phenomenon as permanent;

(2) incapable of considering any conditioned phenomenon as pleasurable;

(3) incapable of considering any phenomenon as a self;

(4) incapable of doing a grave act that brings immediate result;

(5) incapable of resorting to [the belief] that purity comes about through superstitious and auspicious acts;

(6) incapable of seeking a person worthy of offerings outside here.

These are the six cases of incapability.

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16 Six Cases of Incapability by One Accomplished by View (Second Aspect)



(1) incapable of dwelling without reverence and deference toward the Teacher;

(2) incapable of dwelling without reverence and deference toward the Dhamma;

(3) incapable of dwelling without reverence and deference toward the Sagha;

(4) incapable of dwelling without reverence and deference toward the training;

(5) incapable of resorting to anything that should not be relied upon;

(6) incapable of undergoing an eighth existence.


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17 Six Cases of Incapability by One Accomplished by View (Third Aspect)



(1) incapable of depriving his mother of life;

(2) incapable of depriving his father of life;

(3) incapable of depriving an arahant of life;

(4) incapable of shedding the Tathgatas blood with a mind of hatred;

(5) incapable of creating a schism in the Sagha;

(6) incapable of acknowledging another teacher.

These are the six cases of incapability

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18 Six Cases of Incapability by One Accomplished by View (Forth Aspect)



(1) incapable of resorting to [the view that] pleasure and pain are made by oneself;

(2) incapable of resorting to [the view that] pleasure and pain are made by another;

(3) incapable of resorting to [the view that] pleasure and pain are both made by oneself, and made by another;

(4) incapable of resorting to [the view that] pleasure and pain are not made by oneself but have arisen fortuitously;

(5) incapable of resorting to [the view that] pleasure and pain are not made by another but have arisen fortuitously;

(6) incapable of resorting to [the view that] pleasure and pain are made neither by oneself nor by another but have arisen fortuitously.

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For what reason? Because the person accom-plished in view has clearly seen causation and causally arisen phenomena.


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19 Six Benefits in Realizing the Fruit of Stream-Entry


Bhikkhus, there are these six benefits in realizing the fruit of stream-entry. What six?

(1) One is fixed in the good Dhamma;

(2) one is incapable of decline;

(3) ones suffering is delimited;

(4) one comes to possess knowledge not shared by others;

(5) one has clearly seen causation;

(6) one has clearly seen causally arisen phenomena.

These are the six benefits in realizing the fruit of stream-entry.

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20 Three Wrong Views about Sectarian Tenets That a Noble Disciple Must Abandon


Bhikkhus, there are these three sectarian tenets which, when questioned, interrogated, and cross-ex-amined by the wise, and taken to their conclusion, will eventuate in non-doing. What are the three?

(1) There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this:

Whatever this person experiences whether pleasure, pain, or neither-pain-nor-pleasureall that is caused by what was done in the past.

(2) There are other ascetics and brahmins who hold such a doctrine and view as this: Whatever this person experienceswhether pleasure, pain, or neither-pain-nor-pleasureall that is caused by Gods creative activity.

(3) And there are still other ascetics and brahmins who hold such a doctrine and view as this: Whatever this person experienceswhether pleasure, pain, or nei-ther-pain-nor-pleasureall that occurs without a cause or condition.

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A View That Whether Pleasure or Pain Are All Caused by Past Deeds

(1) Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this:

Whatever this person experienceswhether pleasure, pain, or neither-pain-nor-pleasureall that is caused by past deeds, and I said to them: Is it true that you venerable ones hold such a doctrine and view? When I ask them this, they affirm it. Then I say to them: In such a case, it is due to past deeds that you might destroy life, take what is not given, indulge in sexual activity, speak falsehood, utter divisive speech, speak harshly, indulge in idle chatter; that you might be full of longing, have a mind of ill will, and hold wrong view.

Those who fall back on past deeds as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle minded, they do not guard themselves, and even the personal designation

ascetic could not be legitimately applied to them. This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.

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A View That Whether Pleasure or Pain Are All Caused by Gods Creative Activity

(2) Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this:

Whatever this person experienceswhether pleasure, pain, or neither-pain-nor-pleasureall that is caused by Gods creative activity, and I said to them: Is it true that you venerable ones hold such a doctrine and view? When I ask them this, they affirm it. Then I say to them:

In such a case, it is due to Gods creative activity that you might destroy life and hold wrong view.

Those who fall back on Gods creative activity as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the personal designation

ascetic could not be legitimately applied to them. This was my second legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.

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A View That Whether Pleasure or Pain Are All Occur Without a Cause or Condition

(3) Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this:

Whatever this person experienceswhether pleasure, pain, or neither-pain-nor-pleasureall that occurs without a cause or condition, and I said to them: Is it true that you venerable ones hold such a doctrine and view? When I ask them this, they affirm it. Then I say to them: In such a case, it is without a cause or condition that you might destroy life and hold wrong view.

Those who fall back on absence of cause and condition as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are mud-dle-minded, they do not guard themselves, and even the personal designation ascetic could not be legitimately applied to them. This was my third legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.

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21 Six Unsurpassed ThingsBhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Aguttara Nikya. Boston: Wisdom Publications. ISBN 978-1-61429-040-7.

Bhikkhus, there are these six unsurpassed things. What six? (1) The unsurpassed sight, (2) the unsurpassed hearing, (3) the unsurpassed gain, (4) the unsurpassed training, (5) the unsurpassed service, and (6) the unsur-passed recollection.

(1) And what, bhikkhus, is the unsurpassed sight? Here, someone goes to see the elephant-gem, the horse-gem, the jewel-gem, or to see various sights; or else they go to see an ascetic or brahmin of wrong views, of wrong practice. There is this seeing; this I do not deny. But this seeing is low, common, worldly, ignoble, and un-beneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to see the Tathgata or a disciple of the Tathgata: this unsurpassed sight is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the

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realization of nibbna. This is called the unsurpassed sight. Such is the unsurpassed sight.

(2) And how is there the unsurpassed hearing? Here, someone goes to hear the sound of drums, the sound of lutes, the sound of singing, or to hear various sounds; or else they go to hear the Dhamma of an ascetic or brahmin of wrong views, of wrong practice. There is this hearing; this I do not deny. But this hearing is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to hear the Tathgata or a disciple of the Tathgata: this unsurpassed hearing is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbna. This is called the unsurpassed hearing. Such is the unsurpassed sight and the unsur-passed hearing.

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(3) And how is there the unsurpassed gain? Here, someone gains a son, a wife, or wealth; or they gain various goods; or else they obtain faith in an ascetic or brahmin of wrong views, of wrong practice. There is this gain; this I do not deny. But this gain is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, obtains faith in the Tathgata or in a disciple of the Tathgata: this unsurpassed gain is for the pu-rification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbna. This is called the unsurpassed gain. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed gain.

(4) And how is there the unsurpassed training? Here, someone trains in elephantry, in horsemanship, in chariotry, in archery, in swordsmanship; or they train in various fields; or else they train under an ascetic or brahmin of wrong views, of wrong practice. There is this training; this I do not deny. But this training is low, common, worldly, ignoble, and unbeneficial; it does not

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lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, trains in the higher virtuous behavior, the higher mind, and the higher wisdom in the Dhamma and discipline proclaimed by the Tathgata: this unsur-passed training is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbna. This is called the unsurpassed training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, and the unsurpassed training.

(5) And how is there the unsurpassed service? Here, someone serves a khattiya, a brahmin, a house-holder; or they serve various others; or else they serve an ascetic or brahmin of wrong views, of wrong practice. There is this kind of service; this I do not deny. But this kind of service is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispas-sion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, serves the Tathgata or a disciple of the Tathgata: this unsur-

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passed service is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbna. This is called the unsurpassed service. Thus there is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, and the unsurpassed service.

(6) And how is there the unsurpassed recollec-tion? Here, someone recollects the gain of a son, a wife, or wealth; or else they recollect various kinds of gain; or else they recollect an ascetic or brahmin of wrong views, of wrong practice. There is this kind of recollec-tion; this I do not deny. But this kind of recollection is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbna. When, however, one of settled faith, of settled devotion, decided, full of confidence, recollects the Tathgata or a disciple of the Tathgata: this unsurpassed recollection is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbna. This is called the unsurpassed recollection.

These, bhikkhus, are the six unsurpassed things.

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Having gained the best of sights, and the un-surpassed hearing, having acquired the unsurpassed gain, delighting in the unsurpassed training, attentive in service, they develop recollection connected with seclusion, secure, leading to the deathless. Rejoicing in heedfulness, prudent, restrained by virtue, in time they realize where it is that suffering ceases.

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22 Manifestation of Faith in One Endowed with Faith


This is the time for it, Blessed One! This is the time for it,

Fortunate One! The Blessed One should explain the manifestations

of faith. Now I will find out whether or not this bhikkhu exhibits the

manifestations of faith.

Then listen, Subhti, and attend closely. I will speak.

(1) Here, Subhti, a bhikkhu is virtuous; he dwells restrained by the Ptimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is a manifestation of faith in one endowed with faith.

(2) Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual lifesuch

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teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and pene-trated well by view. This, too, is a manifestation of faith in one endowed with faith.

(3) Again, a bhikkhu has good friends, good companions, good comrades. This, too, is a manifesta-tion of faith in one endowed with faith.

(4) Again, a bhikkhu is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully. This, too, is a manifestation of faith in one endowed with faith.

(5) Again, a bhikkhu is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses sound judgment about them in order to carry out and arrange them properly. This, too, is a manifestation of faith in one endowed with faith.

(6) Again, a bhikkhu loves the Dhamma and is pleasing in his assertions, filled with a lofty joy in regard to the Dhamma and discipline. This, too, is a manifesta-tion of faith in one endowed with faith.

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(7) Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This, too, is a manifestation of faith in one endowed with faith.

(8) Again, a bhikkhu gains at will, without trouble or difficulty, the four jhnas that constitute the higher mind and are pleasant dwellings in this very life. This, too, is a manifestation of faith in one endowed with faith.

(9) Again, a bhikkhu recollects his manifold past abodes, 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-dissolution, many eons of world-evolution, many eons of world dissolution and world-evolution thus: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain,

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such my life span; passing away from there, I was reborn here. Thus he recollects his manifold past abodes with their aspects and details. This, too, is a manifestation of faith in one endowed with faith.

(10) Again, with the divine eye, which is purified and surpasses the human, a bhikkhu sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus:

These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world. Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. This, too, is a manifestation of faith in one endowed with faith.

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(11) Again, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, libera-tion by wisdom, and having entered upon it, he dwells in it. This, too, is a manifestation of faith in one endowed with faith.

A Noble Disciple Follows the Blessed One

Rules and Orders

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23 The Perfectly Englighten One Ordered Bhikkhus to Eat at a Single Session

Bhikkhu amoli and Bhikkhu Bodhi (trans.) (2009). The Middle Length Discourses of the Buddha:

A Translation of the Majjhima Nikya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.

On one occasion the Blessed One addressed to bhikkhus the

benefits of eating a single session that one will be free from illness

and affliction, and will enjoy lightness, strength, and a comfortable

abiding. Bhaddli told the Blessed One that he was not willing to do

so. Then the blessed one allowed Bhaddli to keep the food for the

next meal. Again, Bhaddli told the Blessed One he was not willing

to that either. Then the venerable Bhaddli did not present himself to

the Blessed One for the whole of three-month period. Until the robe

making period bhikkhus said to Bhaddli that his action was inap-

propriate, Bhaddli then went to see the Blessed One.

Venerable sir, a transgression overcame me, in that like a

fool, confused and blundering, when a training precept was being

made known by the Blessed One, when the Sagha of bhikkhus was

undertaking the training, I declared my refusal [to comply]. Venerable

sir, may the Blessed One forgive my transgression seen as such for the

sake of restraint in the future.

Surely, Bhaddli, a transgression overcame you, in that like a fool, confused and blundering, when a training precept was being made known by me, when the Sagha of bhikkhus was undertaking the training, you declared your refusal to comply.

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What do you think, Bhaddli? Suppose a bhikkhu here were one liberated-in-both-ways, and I told him: Come, bhikkhu, be a plank for me across the mud. Would he walk across himself, or would he dispose his body otherwise, or would he say No?

No, venerable sir.

What do you think, Bhaddli? Suppose a bhikkhu here were one liberated-by-wisdom a body-witness one attained-to-view one liberated-by-faith a Dham-ma-follower a faith-follower, and I told him: Come, bhikkhu, be a plank for me across the mud. Would he walk across himself, or would he dispose his body otherwise, or would he say No?

No, venerable sir.

What do you think, Bhaddli? Were you on that occasion one liberated-in-both-ways or one liberat-ed-by-wisdom or a body-witness or one attained-to-view or one liberated-by-faith or a Dhamma-follower or a faith-follower?

No, venerable sir.

Bhaddli, on that occasion were you not an empty, hollow, and mistaken?

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Yes, venerable sir. Venerable sir, a transgression overcame

me, in that like a fool, confused and blundering, when a training

precept was being made known by the Blessed One, when the Sagha

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