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 Sāvatthi at the Jeta Grove,
Anāthapindika’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 Rājagaha, 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 Sāvatthi at the Jeta Grove,
Anāthapindika’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 Sāvatthi at the Jeta Grove,
Anāthapindika’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).
