92 (1) Urgent
“Bhikkhus, there are these three urgent tasks of a farmer.534 What three? (1) First, the farmer swiftly yet thoroughly plows the field and swiftly yet thoroughly harrows it. (2) Next, he swiftly sows seeds. (3) And then he swiftly [240] irrigates and drains the field. These are the three urgent tasks of a farmer.
“This farmer has no psychic potency or spiritual might [by which he could command]: ‘Let my crops start growing today! Let them mature tomorrow! Let them bear grain the day after tomorrow!’ But, with the change of seasons, there comes a time when the crops grow, mature, and bear grain.
“So too, bhikkhus, there are these three urgent tasks of a bhikkhu. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom. These are the three urgent tasks of a bhikkhu.
“This bhikkhu has no psychic potency or spiritual might [by which he could command]: ‘Let my mind be liberated from the taints by non-clinging today, or tomorrow, or the day after tomorrow!’ Rather, as this bhikkhu trains in the higher virtuous behavior, the higher mind, and the higher wisdom, there comes an occasion when his mind is liberated from the taints by non-clinging.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will have a keen desire to undertake the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom.’ It is in this way that you should train yourselves.”
93 (2) Solitude
“Bhikkhus, wanderers of other sects prescribe these three kinds of solitude. What three? Solitude with respect to robes, solitude with respect to almsfood, and solitude with respect to lodgings.535
“This, bhikkhus, is what wanderers of other sects prescribe as solitude with respect to robes: they wear hemp robes, robes of hemp-mixed cloth, shroud robes, rag-robes; robes made from tree bark, antelope hides, strips of antelope hide; robes of kusa grass, bark fabric, or wood-shavings fabric; a blanket made of head hair or of animal wool, [241] a covering made of owls’ wings. That is what wanderers of other sects prescribe as solitude with respect to robes.
“This is what wanderers of other sects prescribe as solitude with respect to almsfood: they eat greens, millet, forest rice, hide-parings, moss, rice bran, the scum of rice, sesamum flour, grass, or cow dung. They subsist on forest roots and fruits; they feed on fallen fruits. That is what wanderers of other sects prescribe as solitude with respect to almsfood.
“This is what wanderers of other sects prescribe as solitude with respect to lodgings: a forest, the foot of a tree, a charnel ground, remote lodgings in forests and jungle groves, the open air, a heap of straw, a chaff-house. That is what wanderers of other sects prescribe as solitude with respect to lodgings.
“These are the three kinds of solitude that wanderers of other sects prescribe.
“In this Dhamma and discipline, bhikkhus, there are these three kinds of solitude for a bhikkhu. What three?
“Here, (1) a bhikkhu is virtuous; he has abandoned immorality and remains secluded from it. (2) He holds right view; he has abandoned wrong view and remains secluded from it.536 (3) He is one whose taints are destroyed; he has abandoned the taints and remains secluded from them.
“When a bhikkhu is virtuous, one who has abandoned immorality and remains secluded from it; when he is one of right view, who has abandoned wrong view and remains secluded from it; when he is one whose taints are destroyed, who has abandoned the taints and remains secluded from them, he is then called a bhikkhu who has attained the foremost, attained the core, one who is pure and established in the core.
“Suppose, bhikkhus, there is a farmer whose field of hill rice has ripened. The farmer would swiftly have the plants cut. Then he would swiftly have the plants collected. Then he would swiftly [242] have them transported [to the threshing place]. Then he would swiftly pile them up, have them threshed, get the straw removed, get the chaff removed, and winnow it. Then he would swiftly have it brought over, get it pounded, and get the husks removed. In this way, the farmer’s grains of rice would be foremost, attained the core, pure, and established in the core.
“So too, bhikkhus, when a bhikkhu is virtuous … one of right view … one who has abandoned the taints and remains secluded from them, he is then called a bhikkhu who is foremost, attained the core, pure, and established in the core.”
94 (3) Autumn537
“Bhikkhus, just as, in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too, when the dust-free, stainless Dhamma-eye arises in the noble disciple, then, together with the arising of vision, the noble disciple abandons three fetters: personal-existence view, doubt, and wrong grasp of behavior and observances.538
“Afterward, when he departs from two states, longing and ill will, then, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. If, bhikkhus, the noble disciple should pass away on that occasion, there is no fetter bound by which he might return to this world.”539
95 (4) Assemblies
“Bhikkhus, there are these three kinds of assemblies.540 What three? The assembly of the foremost, the divided assembly, and the harmonious assembly. [243]
(1) “And what, bhikkhus, is the assembly of the foremost? Here, in this kind of assembly the elder bhikkhus do not become luxurious and lax, but discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They too do not become luxurious and lax, but discard backsliding and take the lead in solitude; they too arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the assembly of the foremost.
(2) “And what is the divided assembly? Here, the assembly in which the bhikkhus take to arguing and quarreling and fall into disputes, stabbing each other with piercing words, is called the divided assembly.
(3) “And what is the harmonious assembly? Here, the assembly in which the bhikkhus dwell in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, is called the harmonious assembly.
“When the bhikkhus dwell in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, on that occasion they generate much merit. On that occasion the bhikkhus dwell in a divine abode, that is, in the liberation of mind through altruistic joy. When one is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated.
“Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the ocean; so too, when the bhikkhus dwell in concord, harmoniously, without disputes, blending like milk and water, viewing each other [244] with eyes of affection, on that occasion they generate much merit. On that occasion the bhikkhus dwell in a divine abode, that is, in the liberation of mind through altruistic joy. When one is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated.
“These, bhikkhus, are the three kinds of assemblies.”
96 (5) Thoroughbred (1)
“Bhikkhus, possessing three factors a king’s excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What three? Here, a king’s excellent thoroughbred horse possesses beauty, strength, and speed. Possessing these three factors, a king’s excellent thoroughbred horse is … reckoned as a factor of kingship.
“So too, possessing three qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What three? Here, a bhikkhu possesses beauty, strength, and speed.
(1) “And how does a bhikkhu possess beauty? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu possesses beauty.
(2) “And how does a bhikkhu possess strength? Here, a bhikkhu arouses energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. It is in this way that a bhikkhu possesses strength.
(3) “And how does a bhikkhu possess speed? Here, a bhikkhu understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering, [245] and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ It is in this way that a bhikkhu possesses speed.
“Possessing these three qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
97 (6) Thoroughbred (2)
[All as in 3:96, with only the following difference in factor (3):]
“And how does a bhikkhu possess speed? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. It is in this way that a bhikkhu possesses speed.
“Possessing these three qualities, a bhikkhu is … an unsurpassed field of merit for the world.”
98 (7) Thoroughbred (3)
[All as in 3:96, with only the following difference in factor (3):] [246]
“And how does a bhikkhu possess speed? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. It is in this way that a bhikkhu possesses speed.
“Possessing these three qualities, a bhikkhu is … an unsurpassed field of merit for the world.”
99 (8) Bark Fabric
“Bhikkhus, when it is new, cloth made of bark fabric541 is ugly, uncomfortable, and of little value. When it has been worn,542 cloth made of bark fabric is ugly, uncomfortable, and of little value. When it is old, cloth made of bark fabric is still ugly, uncomfortable, and of little value. They use old cloth made of bark fabric for cleaning pots or they discard it on a rubbish heap.
(1) (i)543 “So too, bhikkhus, if a junior bhikkhu is immoral, of bad character, this, I say, counts as his ugliness. [247] Just as cloth made of bark fabric is ugly, so, I say, this person is similar.
(ii) “For those who associate with him, resort to him, attend on him, and follow his example, this leads to their harm and suffering for a long time. This, I say, counts as his uncomfortableness. Just as cloth made of bark fabric is uncomfortable, so, I say, this person is similar.
(iii) “When he accepts a robe, almsfood, lodging, and medicines and provisions for the sick, this [acceptance] is not of great fruit and benefit for those [who offer such things]. This, I say, counts as his being of little value. Just as cloth made of bark fabric is of little value, so, I say, this person is similar.
(2) “If a bhikkhu of middle standing …
(3) “If an elder bhikkhu is immoral, of bad character, this, I say, counts as his ugliness…. [all as above] … Just as cloth made of bark fabric is of little value, so, I say, this person is similar.
“If such an elder bhikkhu speaks in the midst of the Saṅgha, the bhikkhus say to him: ‘What gives you, an incompetent fool, the right to speak? Do you think you too are entitled to speak?’ He then becomes angry and displeased and utters speech on account of which the Saṅgha expels him, as if [discarding] the clothing made of bark fabric on the rubbish heap.544
“When it is new, bhikkhus, cloth from Kāsi is beautiful, comfortable, and of great value. When it has been worn, [248] cloth from Kāsi is beautiful, comfortable, and of great value. When it is old, cloth from Kāsi is beautiful, comfortable, and of great value. They use old cloth from Kāsi as a wrapping for gems or they deposit it in a fragrant casket.
(1) (i) “So too, if a junior bhikkhu is virtuous, of good character, this, I say, counts as his beauty. Just as cloth from Kāsi is beautiful, so, I say, this person is similar.
(ii) “For those who associate with him, resort to him, attend on him, and follow his example, this leads to their welfare and happiness for a long time. This, I say, counts as his comfortableness. Just as cloth from Kāsi is comfortable, so, I say, this person is similar.
(iii) “When he accepts a robe, almsfood, lodging, and medicines and provisions for the sick, this [acceptance] is of great fruit and benefit for those [who offer such things]. This, I say, counts as his being of great value. Just as cloth from Kāsi is of great value, so, I say, this person is similar.
(2) “If a bhikkhu of middle standing …
(3) “If an elder bhikkhu is virtuous, of good character, this, I say, counts as his beauty…. [all as above] … Just as cloth from Kāsi is of great value, so, I say, this person is similar.
“If such an elder bhikkhu speaks in the midst of the Saṅgha, [249] the bhikkhus say: ‘Please let the venerable ones be quiet. An elder bhikkhu is speaking on the Dhamma and the discipline.’ Those words of his should be preserved, just as they deposit a cloth from Kāsi in a fragrant casket.545
“Therefore, bhikkhus, you should train yourselves thus: ‘We will be like cloth from Kāsi, not like cloth made of bark fabric.’ It is in such a way that you should train yourselves.”
100 (9) A Lump of Salt
“Bhikkhus, if one were to say thus: ‘A person experiences kamma in precisely the same way that he created it,’ in such a case there could be no living of the spiritual life and no opportunity would be seen for completely making an end of suffering.546 But if one were to say thus: ‘When a person creates kamma that is to be experienced in a particular way, he experiences its result precisely in that way,’ in such a case the living of the spiritual life is possible and an opportunity is seen for completely making an end of suffering.547
“Here, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
“What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and wisdom; he is limited and has a mean character,548 and he dwells in suffering.549 When such a person creates trifling bad kamma, it leads him to hell.
“What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom. He is unlimited and has a lofty character, and he dwells without measure.550 When such a person creates exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].551 [250]
(1) “Suppose a man would drop a lump of salt into a small bowl of water. What do you think, bhikkhus? Would that lump of salt make the small quantity of water in the bowl552 salty and undrinkable?”
“Yes, Bhante. For what reason? Because the water in the bowl is limited, thus that lump of salt would make it salty and undrinkable.”
“But suppose a man would drop a lump of salt into the river Ganges. What do you think, bhikkhus? Would that lump of salt make the river Ganges become salty and undrinkable?”
“No, Bhante. For what reason? Because the river Ganges contains a large volume of water, thus that lump of salt would not make it salty and undrinkable.”
“So too, bhikkhus, some person here has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
“What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and wisdom. When such a person creates a trifling bad kamma, it leads him to hell.
“What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom. When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
(2) “Here, bhikkhus, someone is imprisoned for [stealing] half a kahāpaṇa, a kahāpaṇa, [251] or a hundred kahāpaṇas,553 while someone else is not imprisoned for [stealing] the same amount of money.
“What kind of person is imprisoned for [stealing] half a kahāpaṇa, a kahāpaṇa, or a hundred kahāpaṇas? Here, someone is poor, with little property and wealth. Such a person is imprisoned for [stealing] half a kahāpaṇa, a kahāpaṇa, or a hundred kahāpaṇas.
“What kind of person is not imprisoned for [stealing] half a kahāpaṇa, a kahāpaṇa, or a hundred kahāpaṇas? Here, someone is rich, with much money and wealth. Such a person is not imprisoned for [stealing] half a kahāpaṇa, a kahāpaṇa, or a hundred kahāpaṇas.
“So too, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
“What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body … and wisdom. When such a person has created trifling bad kamma, it leads him to hell.
“What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom. When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
(3) “Bhikkhus, take the case of a sheep merchant or butcher, [252] who can execute, imprison, fine, or otherwise penalize someone who has stolen one of his sheep but can’t do so to someone else who has stolen his sheep.
“What kind of person554 can the sheep merchant or butcher execute, imprison, fine, or otherwise penalize for stealing a sheep? One who is poor, with little property and wealth. The sheep merchant or butcher can execute, imprison, fine, or otherwise penalize such a person for stealing a sheep.
“What kind of person can’t the sheep merchant or butcher execute, imprison, fine, or otherwise penalize for stealing a sheep? One who is rich, with a lot of money and wealth, a king or royal minister. The sheep merchant or butcher can’t execute, imprison, fine, or otherwise penalize such a person for stealing a sheep; he can only plead with him: ‘Sir, return my sheep or pay me for it.’
“So too, bhikkhus, some person has created trifling bad kamma yet it leads him to hell, while some other person here has created exactly the same trifling kamma yet it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
“What kind of person creates trifling bad kamma that leads him to hell? Here, some person is undeveloped in body, virtuous behavior, mind, and wisdom; he is limited and has a mean character, and he dwells in suffering. When such kind of [253] person has created a trifling bad kamma, it leads him to hell.
“What kind of person creates exactly the same trifling bad kamma and yet it is to be experienced in this very life, without even a slight [residue] being seen, much less an abundant [residue]? Here, some person is developed in body, virtuous behavior, mind, and wisdom. He is unlimited and has a lofty character, and he dwells without measure. When such a person has created exactly the same trifling bad kamma, it is to be experienced in this very life, without even a slight [residue] being seen, much less abundant [residue].
“If, bhikkhus, one were to say thus: ‘A person experiences kamma in precisely the same way that he created it,’ in such a case there could be no living of the spiritual life and no opportunity would be seen for completely making an end of suffering. But if one were to say thus: ‘When a person creates kamma that is to be experienced in a particular way, he experiences its result precisely in that way,’ in such a case the living of the spiritual life is possible and an opportunity is seen for completely making an end of suffering.”
101 (10) The Soil Remover
“Bhikkhus, there are gross defilements of gold: soil, grit, and gravel. Now the soil remover or his apprentice first pours the gold into a trough and washes, rinses, and cleans it. When that has been removed and eliminated, there still remain middle-size defilements in the gold: fine grit and coarse sand. The soil remover or his apprentice washes, rinses, and cleans it again. When that has been removed and eliminated, there still remain subtle defilements in the gold: fine sand and black dust. So the soil remover or his apprentice washes, rinses, and cleans it again. When that has been removed and eliminated, only grains of gold remain.
“The goldsmith or his apprentice now pours the gold into a melting pot, and fans it, melts it, [254] and smelts it. But even when this has been done, the gold is not yet settled and the dross has not yet been entirely removed.555 The gold is not yet malleable, wieldy, and luminous, but still brittle and not properly fit for work.
“But as the goldsmith or his apprentice continues to fan, melt, and smelt the gold, a time comes when the gold is settled and the dross has been entirely removed, so that the gold becomes malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament the goldsmith wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—he can achieve his purpose.
“So too, bhikkhus, when a bhikkhu is devoted to the higher mind, (1) there are in him gross defilements: bodily, verbal, and mental misconduct. An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them. When this has been done, (2) there remain in him middling defilements: sensual thoughts, thoughts of ill will, and thoughts of harming. An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them. When this has been done, (3) there remain in him subtle defilements: thoughts about his relations,556 thoughts about his country, and thoughts about his reputation.557 An earnest, capable bhikkhu abandons, dispels, terminates, and obliterates them. When this has been done, then there remain thoughts connected with the Dhamma.558 That concentration is not peaceful and sublime, not gained by full tranquilization,559 not attained to unification, but is reined in and checked by forcefully suppressing [the defilements].560
“But, bhikkhus, there comes a time when his mind becomes internally steady, composed, unified, and concentrated. That concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing [the defilements].561 Then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind.562 [255]
“If he wishes:563 ‘May I wield the various kinds of psychic potency: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water without sinking as though it were earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I exercise mastery with the body as far as the brahmā world,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand a mind with lust as a mind with lust and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated,’564 he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I recollect my 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 [256] 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, such my life span; passing away from there, I was reborn here”—may I thus recollect my manifold past abodes with their aspects and details,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand 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 the heavenly world”—thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entered upon it, may I dwell in it,’ he is capable of realizing it, there being a suitable basis.”
102 (11) A Goldsmith565
“Bhikkhus, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks.566 (1) From time to time he should give attention to the mark of concentration, (2) from time to time to the mark of exertion, and (3) from time to time to the mark of equanimity.
“If a bhikkhu devoted to the higher mind attends exclusively to the mark of concentration, it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If [257] he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when a bhikkhu devoted to the higher mind from time to time gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
“Suppose, bhikkhus, a goldsmith or his apprentice would prepare a furnace, heat up the crucible, take some gold with tongs, and put it into the crucible. Then from time to time he would blow on it, from time to time sprinkle water over it, and from time to time just look on. If the goldsmith or his apprentice were to exclusively blow on the gold, it is possible that the gold would just burn up. If he were to exclusively sprinkle water on the gold, it is possible the gold would cool down. If he were exclusively to just look on, it is possible the gold would not reach the right consistency. But if the goldsmith or his apprentice from time to time blows on it, from time to time sprinkles water over it, and from time to time just looks on, the gold would become malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament the goldsmith wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—he can achieve his purpose.
“So too, when a bhikkhu is devoted to the higher mind, from time to time he should give attention to three marks. From time to time he should give attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity.
“If a bhikkhu devoted to the higher mind attends exclusively to the mark of concentration, [258] it is possible that his mind will veer toward laziness. If he attends exclusively to the mark of exertion, it is possible that his mind will veer toward restlessness. If he attends exclusively to the mark of equanimity, it is possible that his mind will not be properly concentrated for the destruction of the taints. But when from time to time he gives attention to the mark of concentration, from time to time to the mark of exertion, and from time to time to the mark of equanimity, his mind becomes malleable, wieldy, and luminous, not brittle but properly concentrated for the destruction of the taints. Then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind.
“If he wishes: ‘May I wield the various kinds of psychic potency’ … [all as in 3:101, down to:] … If he wishes: ‘May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having entered upon it, may I dwell in it,’ he is capable of realizing it, there being a suitable basis.”
533 The printed version of Ce does not have an uddāna verse for this chapter, so I have used the verse in the electronic version of Ce for sutta titles.
534 Accāyikāni. I translate in accordance with the gloss in Mp-ṭ: sīghaṃ pavattabbāni, “to be taken care of quickly.”
535 Mp: “Solitude with respect to robes (cīvarapaviveka): Separation from defilements arising on account of a robe. The same method with the other two [almsfood and lodgings].”
536 Mp: “This is said with reference to its abandoning by the path of stream-entry.”
537 Ee mistakenly prints this sutta as belonging to the preceding one. Ce and Be, which I follow, treat it as independent.
538 Mp explains the dhammacakkhu with reference to the commentarial conception of momentary path experiences as the “eye of the path of stream-entry that comprehends the Dhamma of the four noble truths.”
539 This phrase normally denotes the attainment of non-returning. Mp, however, identifies this disciple as a “jhāna non-returner” (jhānānāgāmī), that is, a stream-enterer or once-returner who also attains jhāna. Though such a practitioner has not yet eliminated the two fetters of sensual desire and ill will, by attaining jhāna he or she is bound to be reborn in the form realm and attain nibbāna there, without taking another rebirth in the sense sphere.
540 A partial synthesis of 2:43 and 2:44.
541 I translate potthako based on Mp’s gloss vākamayavatthaṃ.
542 Text uses majjhimo, lit. “of middle age.”
543 There are two triads in this sutta. Both the immoral and the virtuous monk are distinguished into the junior, the one of middle standing, and the elder, and this distinction forms a triad. Yet under each type, three statements are made—about the monk himself, his effect on those who associate with him, and the merit gained by gifts to him—which also constitute a triad. I indicate the major triad with Arabic numerals and the minor one with small Roman numerals.
544 In Ee, this sentence marks the end of this sutta and the next paragraph the beginning of a new one. I follow Ce and Be, which treat the passage on the cloth from Kāsi as a continuation of the same sutta. My numbering will now exceed that of Ee by one.
545 Tassa taṃ vacanaṃ ādheyyaṃ gacchati gandhakaraṇḍake va naṃ kāsikavatthaṃ nikkhipanti. This last sentence is included in Ee, in brackets, but not in Ce or Be. However, Pp 34,37–35,1, on tayo kāsikavatthūpamā puggalā, includes this sentence (but without nikkhipanti). I include it because the simile is a fitting counterpart to the one just above about expelling an immoral elder.
546 The first position, rejected by the Buddha, reads in Pāli: Yo, bhikkhave, evaṃ vadeyya, ‘yathā yathā ‘yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. And the second, affirmed by him, reads: Yo ca kho, bhikkhave, evaṃ vadeyya, ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā ‘ssa vipākaṃ paṭisaṃvediyatī’ ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.
The exact difference between the two positions is not self-evident. Mp states by way of explanation: “In precisely the same way: If one says, ‘One experiences the result of kamma in precisely the same way that one created it,’ then, since it isn’t possible to prevent the result of kamma once done, one would surely experience the result of whatever kamma one has created. In such a case, there could be no living of the spiritual life: kamma to be experienced upon rebirth, done prior to the development of the path, would necessarily have to be experienced, whether or not one has lived the spiritual life. No opportunity would be seen for completely making an end of suffering: since, in such a case, there is the accumulating of kamma by oneself and the experiencing of its result, therefore an opportunity would not be seen for making an end of the suffering of the round.”
The point Mp is trying to make, it seems, is that if one has to experience the result of every kamma one has created of the type to be experienced upon rebirth, and of every kamma one has created of the type to be experienced in some life subsequent to the next, one would have to continue into the next rebirth, and into indefinite future rebirths, in order to experience those results. In such a case, because those kammas are bound to ripen, one would have to remain in saṃsāra forever in order to experience their fruits. It is not at all evident from the sutta itself, however, that this is the intended meaning. It seems, rather, that what the sutta is saying is that one need not experience the result of kamma in exactly the same way that one created it (so that, for example, if one killed a person one would not have to be killed in turn). The point, then, is that when one’s wholesome and unwholesome kammas ripen, they will have to be experienced, respectively, as pleasant and as painful, even though the quantum of pleasure and pain need not correspond to the moral force of the original action.
547 Mp explains this in terms of the Abhidhamma theory that kamma is created by the seven javanacittas, the karmically active mental events in a cognitive process. The first javana is of the type to be experienced in this present life (diṭṭhadhammavedanīya); if it misses the chance to ripen in this life, it becomes defunct (ahosi). The seventh javana is to be experienced after rebirth in the next life (upapajjavedanīya), and if it misses the chance to ripen in that life, it becomes defunct. The middle five javanas are to be experienced on some subsequent occasion (aparapariyāyavedanīya), which means that they can ripen any time after the next life for as long as one continues in saṃsāra. Since this theory arose long after the compilation of the Nikāyas, it is improbable that it conveys the purport of the present passage. As I explained in note 546, the text seems to be saying simply that when one creates unwholesome kamma, one will experience its result as painful, whether to a strong degree or to a slight degree, but the degree of the result cannot be rigidly correlated with the severity of the original action. The converse holds with wholesome kamma, which is to be experienced as pleasant. It is this variability that allows a person, through the development of the path, to overcome the consequences of grave unwholesome kamma and thereby attain the end of suffering in saṃsāra. This interpretation seems to be borne out by the examples given in the sutta.
The Chinese parallel, MĀ 11 (at T I 433a12–434a11), does not make a clear distinction between two contrary positions. I read it thus: “The Buddha told the bhikkhus: ‘[If one says:] “One receives the result of kamma according to the way it has been done by a person”—in this case, one does not practice the spiritual life and is unable to end suffering. If one says: “One receives the result of kamma according to the way it has been done by a person”—in this case, one practices the spiritual life and is able to end suffering’” (
). Either there has been a mistake here in the textual transmission of the text, or the point in this version is that, of two people who hold the same view about karma, one does not practice and thus does not make an end to suffering, while the other practices and makes an end to suffering.
548 Paritto appātumo. Mp explains: “He is limited because of the limitation of his virtues (parittaguṇo). His self (ātumā) is his body (attabhāvo); even though his body may be large, he has a ‘mean character’ because of the limitation of his virtues.” Ātuma(n) is an alternative form of atta(n) (Skt ātman). Mp identifies it with attabhāva. The Chinese parallel reads the corresponding phrase (occurring at T I 433a28) as “his life span is very short” (
).
549 Text reads appadukkhavihārī, which does not fit the context well. Mp offers an unconvincing resolution of the compound: “He dwells in suffering because of his small evil deed” (appakenapi pāpena dukkhavihārī). The Chinese parallel has nothing corresponding to this against which to check it. I amend the text to read simply dukkhavihārī. It is possible that appa entered via a recitation error based on appamāṇavihārī just below.
550 Aparitto mahattā (Be: mahatto). Mp (Ce): “He is unlimited because his virtues are not limited; even when his body is small, he has ‘a great character’ because of the greatness of his virtues” (guṇamahantatāya mahattā). Mp takes all these terms to imply that the person being described is an arahant, which is puzzling since, according to the Abhidhamma philosophy that underlies the commentaries, an arahant does not create any kamma at all. Again, the Chinese parallel (at T I 433b11) interprets this by way of the life span: “he has an extremely long life span” (
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