That the True Dhamma Might Last
a Long Time
Readings Selected by King Ashoka
Introduction
The edicts of King Ashoka are a remarkable record of one of the most remarkable
events in human history: One man's efforts to rule an empire with a policy based
on Dhamma. Asoka's policy had three prongs: administration based on Dhamma,
instruction in Dhamma for the populace, and personal practice of Dhamma by the
ruler.
The edicts are direct evidence of the second prong, and for the most part present
Dhamma as a series of moral principles and rational behavior that should be
common to all religions. However, a few of them are addressed to Buddhists in
particular, and one of them--the Bhabru Rock Edict--deals with themes that are
of interest not only to historians, but also to Buddhists of all times and places.
It deals with what may be done to keep the True Dhamma alive for a long time,
and Asoka's recommendation is a list of passages from the Buddhist Canon which
he says all Buddhists--ordained or not--should listen to and reflect on frequently.
Here is the text of the edict:
"His Gracious Majesty, King of Magadha, bows down to the Sangha, and--hoping
that they are free from disease and living in peace--addresses them as follows:
You know well the extent of my reverence and faith in the Buddha, Dhamma and
Sangha. Whatever has been said by the Buddha has of course been well-said. But
may I be permitted to point out the passages of scripture I have selected that
the True Dhamma might last a long time: Vinaya-samukasa, Aliya-vasani, Anagata-bhayani,
Muni-gatha, Mauneya-sute, Upatisa-pasine and the Instructions to Rahula beginning
with (the topic of) falsehood, as taught by the Blessed One.
Reverend Sirs, I would like the reverend Bhikkhus and Bhikkhunis--as well as
the laymen and laywomen--to listen to these passages frequently and to ponder
on them.
For this reason, Reverend Sirs, I am having this inscribed so that they may
know of my intention."
As might be imagined, this passage has given rise to a great deal of conjecture
ever since it was deciphered in 1840. Not the least of the questions is precisely
which passages from the Canon Ashoka is referring to, or indeed if he was referring
to a Canon anything like what we have today.
Scholars have spilt a fair amount of ink sparring over the answer, and have
managed to reach a consensus on the identity of four of the passages: the Aliya-vasani
is the Discourse on the Traditions of the Noble Ones (ariya-vamsa) (A.IV.28);
the Anagata-bhayani are the four discourses on Future Dangers (A.V.77-80); the
Muni-gatha is the Discourse on the Sage (Muni Sutta) in the Sutta Nipata (Sn.I.12);
and the Instructions to Rahula are the Cula-Rahulovada Sutta (M.61).
The other three passages have proven more intractable. A number of scholars
have favored the Nalaka Sutta as the Mauneya-sute-- this, in spite of the fact
that there is a Moneyya (Sagacity) Sutta in the Anguttara Nikáya (A.III.23).
The Upatisa-pasine (Question of Upatissa=Shariputra) is problematic because
there is no one passage of that name, and because Shariputra asks so many questions
in the Canon. Some scholars have proposed the Shariputra Sutta in the Sutta
Nipata, but archaeological evidence--votive tablets produced beginning with
the time of Ashoka, and originating in the Buddhist pilgrim sites--show that
Ven. Assaji's answer to Shariputra's first question about the doctrine, the
answer which sparked a vision of the Dhamma in Shariputra when he heard it,
has long been regarded as the ideal epitome of the Buddha's teachings. This
tradition may have connections with this very edict. Ask any knowledgeable Buddhists
today what Shariputra's most famous question was, and they will in all likelihood
answer with this one.
As for the Vinaya-samukase, this has sparked the most fanciful conjectures,
because the single reference to this word in the Canon is buried in a book hardly
anyone reads: the Parivara (VI.4). The reference itself says nothing more than
that there are four "vinaya-samukkamsa"--innate principles of the
Vinaya--but the Commentary identifies them as the four Great Standards--most
likely the four mentioned in the Mahavagga, dealing specifically with Vinaya,
rather than the four in the Maha Parinibbána Sutta, which deal with Dhamma
and Vinaya together.
This seems to settle the question of which passages Ashoka was recommending,
but it raises another one: Why these? And why in this order?
Perhaps the best approach to answering these questions would be to read the
passages and ponder on them, as Ashoka suggested. So here they are. Most of
them are self-explanatory, except for the first, on the innate principles of
Vinaya, and the poem on the sage, which--being a poem--occasionally makes use
of imagery which might be unfamiliar to a modern reader. Thus I include in the
translation of The Sage a set of notes, drawing mostly from the Commentary,
but also from other parts of the Canon and works on ancient culture in general.
As for the Innate Principles of the Vinaya, the passage itself contains nothing
unremarkable, but it seems so obvious on first reading that one might wonder
why anyone would call attention to it. Actually, it is a fine example of the
Buddha's farsightedness in setting up a system of teachings and rules. There
are bound to be a number of things not touched on in the rules, and this number
is bound to grow as culture and technology change. An unenlightened approach
to these changes would say either that anything not allowed is forbidden, or
that anything not explicitly forbidden is allowed. The Buddha, typically, sets
forth a system of interpretation which avoids both of these extremes, and which
helps to ensure the long life of his doctrine and discipline by setting guidelines
for expanding them to cover new objects and situations as they arise.
The Innate Principles of the Vinaya
Now at that time uncertainty arose in the monks with regard to this and that
item: "Now what is allowed by the Blessed One? What is not allowed?"
They told this matter to the Blessed One, (who said):
"Bhikkhus, whatever I have not objected to, saying, 'This is not allowable,'
if it fits in with what is not allowable, if it goes against what is allowable,
this is not allowable for you.
"Whatever I have not objected to, saying, 'This is not allowable,' if it
fits in with what is allowable, if it goes against what is not allowable, this
is allowable for you.
"And whatever I have not permitted, saying, 'This is allowable,' if it
fits in with what is not allowable, if it goes against what is allowable, this
is not allowable for you.
'This is allowable,' if it fits in with what is allowable, if it goes against
what is not allowable, this is allowable for you."
Mv.VI.40.1
The Traditions of the Noble Ones
These four traditions of the Noble Ones--original, long-standing, traditional,
ancient, unadulterated, unadulterated from the beginning--are not open to suspicion,
will never be open to suspicion, and are un-faulted by knowledgeable contemplatives
and priests. What four?
There is the case of a monk content with any old robe cloth at all. He speaks
in praise of being content with any old robe cloth at all. He does not, for
the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth,
he is not agitated. Getting cloth, he uses it not tied to it, un-infatuated,
guiltless, seeing the drawbacks (of attachment to it) and discerning the escape
from them. He does not, on account of his contentment with any old robe cloth
at all, exalt himself or disparage others. In this he is skillful, energetic,
clearly aware and mindful. This, monks, is said to be a monk standing firm in
the ancient, original traditions of the Noble Ones.
Furthermore, the monk is content with any old alms-food at all. He speaks in
praise of being content with any old alms-food at all. He does not, for the
sake of alms-food, do anything unseemly or inappropriate. Not getting alms-food,
he is not agitated. Getting alms-food, he uses it not tied to it, un-infatuated,
guiltless, seeing the drawbacks (of attachment to it) and discerning the escape
from them. He does not, on account of his contentment with any old alms-food
at all, exalt himself or disparage others. In this he is skillful, energetic,
clearly aware and mindful. This, monks, is said to be a monk standing firm in
the ancient, original traditions of the Noble Ones.
Furthermore, the monk is content with any old lodging at all. He speaks in praise
of being content with any old lodging at all. He does not, for the sake of lodging,
do anything unseemly or inappropriate. Not getting lodging, he is not agitated.
Getting lodging, he uses it not tied to it, un-infatuated, guiltless, seeing
the drawbacks (of attachment to it) and discerning the escape from them. He
does not, on account of his contentment with any old lodging at all, exalt himself
or disparage others. In this he is skillful, energetic, clearly aware and mindful.
This, monks, is said to be a monk standing firm in the ancient, original traditions
of the Noble Ones.
Furthermore, the monk finds pleasure and delight in developing (good mental
qualities), finds pleasure and delight in abandoning (bad mental qualities).
He does not, on account of his pleasure and delight in developing and abandoning,
exalt himself or disparage others. In this he is skillful, energetic, clearly
aware and mindful. This, monks, is said to be a monk standing firm in the ancient,
original traditions of the Noble Ones.
These are the four traditions of the Noble Ones--original, long-standing, traditional,
ancient, unadulterated, unadulterated from the beginning--which are not open
to suspicion, will never be open to suspicion, and are un-faulted by knowledgeable
contemplatives and priests.
And furthermore, a monk endowed with these four traditions of the Noble Ones,
if he lives in the east, conquers displeasure, and is not conquered by displeasure.
If he lives in the west... the north... the south, he conquers displeasure,
and is not conquered by displeasure. Why is that? Because the wise one endures
both pleasure and displeasure.
This is what the Blessed One said. Having said this, he said further:
Displeasure does not conquer the wise one. Displeasure does not suppress him.
He conquers displeasure because he endures it.
Having cast away all deeds: Who could obstruct him? Like an ornament of finest
gold: Who is fit to find fault with him? Even the Devas praise him, Even by
Brahma is he praised.
A.IV.28
Future Dangers: I
Monks, these five future dangers are just enough, when considered, for a monk
living in the wilderness--un-complacent, earnest and resolute--to live for the
attaining of the as-yet-unattained, the reaching of the as-yet-un-reached, the
realization of the as-yet-unrealized. What five?
There is the case of the monk living in the wilderness who reminds himself of
this: I am now living alone in the wilderness. While I am living alone in the
wilderness a snake might bite me, a scorpion might sting me, a centipede might
bite me. That would be how my death would come about. That would be an obstruction
for me. So let me make an effort for the attainment of the as-yet-unattained,
the reaching of the as-yet-un-reached, the realization of the as-yet-unrealized.
This is the first future danger which is just enough, when considered, for a
monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am
now living alone in the wilderness. While I am living alone in the wilderness,
stumbling, I might fall; my food, digested, might trouble me; my bile might
be provoked, my phlegm... piercing wind forces (in the body) might be provoked.
That would be how my death would come about. That would be an obstruction for
me. So let me make an effort for the attainment of the as-yet-unattained, the
reaching of the as-yet-un-reached, the realization of the as-yet-unrealized.
This is the second future danger which is just enough, when considered, for
a monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am
now living alone in the wilderness. While I am living alone in the wilderness,
I might meet up with vicious beasts: a lion or a tiger or a leopard or a bear
or a hyena. They might take my life. That would be how my death would come about.
That would be an obstruction for me. So let me make an effort for the attainment
of the as-yet-unattained, the reaching of the as-yet-un-reached, the realization
of the as-yet-unrealized.
This is the third future danger which is just enough, when considered, for a
monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am
now living alone in the wilderness. While I am living alone in the wilderness,
I might meet up with youths on their way to committing a crime or on their way
back. They might take my life. That would be how my death would come about.
That would be an obstruction for me. So let me make an effort for the attainment
of the as-yet-unattained, the reaching of the as-yet-un-reached, the realization
of the as-yet-unrealized.
This is the fourth future danger which is just enough, when considered, for
a monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am
now living alone in the wilderness. And in the wilderness are vicious non-human
beings (spirits). They might take my life. That would be how my death would
come about. That would be an obstruction for me. Let me then make an effort
for the attainment of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
This is the fifth future danger which is just enough, when considered, for a
monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
These are the five future dangers which are just enough, when considered, for
a monk living in the wilderness--un-complacent, earnest and resolute--to live
for the attaining of the as-yet-unattained, the reaching of the as-yet-un-reached,
the realization of the as-yet-unrealized.
A.V.77
Future Dangers: II
Monks, these five future dangers are just enough, when considered, for a monk--un-complacent,
earnest and resolute--to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-un-reached, the realization of the as-yet-unrealized.
What five?
There is the case of the monk who reminds himself of this: At present I am young,
black-haired, endowed with the blessings of youth in the first stage of life.
The time will come, though, when this body is beset by old age. When one is
overcome with old age and decay, it is not easy to pay attention to the Buddha's
teachings. It is not easy to reside in isolated forest or wilderness dwellings.
Before this unwelcome, disagreeable, displeasing thing happens, let me first
make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-un-reached, the realization of the as-yet-unrealized, so that--endowed
with that Dhamma--I will live in peace even when old.
This is the first future danger which is just enough, when considered, for a
monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present I am free from illness
and discomfort, endowed with good digestion: not too cold, not too hot, of medium
strength and tolerance. The time will come, though, when this body is beset
with illness. When one is overcome with illness, it is not easy to pay attention
to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness
dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let
me first make an effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-un-reached, the realization of the as-yet-unrealized, so that--endowed
with that Dhamma--I will live in peace even when ill.
This is the second future danger which is just enough, when considered, for
a monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present food is plentiful,
alms are easy to come by. It is easy to maintain oneself by gleanings and patronage.
The time will come, though, when there is famine: Food is scarce, alms are hard
to come by, and it is not easy to maintain oneself by gleanings and patronage.
When there is famine, people will congregate where food is plentiful. There
they will live packed and crowded together. When one is living packed and crowded
together, it is not easy to pay attention to the Buddha's teachings. It is not
easy to reside in isolated forest or wilderness dwellings. Before this unwelcome,
disagreeable, displeasing thing happens, let me first make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-un-reached, the
realization of the as-yet-unrealized, so that--endowed with that Dhamma--I will
live in peace even when there is famine.
This is the third future danger which is just enough, when considered, for a
monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present people are in harmony,
on friendly terms, without quarreling, like milk mixed with water, viewing one
another with eyes of affection. The time will come, though, when there is danger
and an invasion of savage tribes. Taking power, they will surround the countryside.
When there is danger, people will congregate where it is safe. There they will
live packed and crowded together. When one is living packed and crowded together,
it is not easy to pay attention to the Buddha's teachings. It is not easy to
reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-un-reached, the realization
of the as-yet-unrealized, so that--endowed with that Dhamma--I will live in
peace even when there is danger.
This is the fourth future danger which is just enough, when considered, for
a monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present the Sangha--in harmony,
on friendly terms, without quarreling--lives in comfort with a single recitation.
The time will come, though, when the Sangha splits. When the Sangha is split
it is not easy to pay attention to the Buddha's teachings. It is not easy to
reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-un-reached, the realization
of the as-yet-unrealized, so that--endowed with that Dhamma--I will live in
peace even when the Sangha is split.
This is the fifth future danger which is just enough, when considered, for a
monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
These are the five future dangers which are just enough, when considered, for
a monk--un-complacent, earnest and resolute--to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-un-reached, the realization of
the as-yet-unrealized.
A.V.78
Future Dangers: III
Monks, these five future dangers, un-arisen at present, will arise in the future.
Be alert to them, and being alert, work to get rid of them. What five?
There will be, in the course of the future, monks undeveloped in bodily conduct,
undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They--being
undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped
in discernment--will give full ordination to others, and will not be able to
discipline them in heightened virtue, heightened mind, heightened discernment.
These too will then be undeveloped in bodily conduct... virtue... mind... discernment.
They--being undeveloped in bodily conduct... virtue... mind... discernment--will
give full ordination to still others and will not be able to discipline them
in heightened virtue, heightened mind, heightened discernment. These too will
then be undeveloped in bodily conduct... virtue... mind... discernment. Thus
from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt
Dhamma.
This, monks, is the first future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment.
They--being undeveloped in bodily conduct, undeveloped in virtue, undeveloped
in mind, undeveloped in discernment--will take on others as students, and will
not be able to discipline them in heightened virtue, heightened mind, heightened
discernment. These too will then be undeveloped in bodily conduct... virtue...
mind... discernment. They--being undeveloped in bodily conduct... virtue...
mind... discernment--will take on still others as students and will not be able
to discipline them in heightened virtue, heightened mind, heightened discernment.
These too will then be undeveloped in bodily conduct... virtue... mind... discernment.
Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline,
corrupt Dhamma.
This, monks, is the second future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They--being undeveloped in bodily
conduct... virtue... mind... discernment--when giving a talk on higher Dhamma,
or a talk composed of questions and answers, will fall into dark mental states
without being aware of it. Thus from corrupt Dhamma comes corrupt discipline;
from corrupt discipline, corrupt Dhamma.
This, monks, is the third future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They--being undeveloped in bodily
conduct... virtue.... mind... discernment--will not listen when discourses which
are words of the Tathágata--deep profound, transcendent, connected with
the Void--are being recited. They will not lend ear, will not set their hearts
on knowing them, will not regard these teachings as worth grasping or mastering.
But they will listen when discourses which are literary works--the works of
poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of
disciples--are recited. They will lend ear and set their hearts on knowing them.
They will regard these teachings as worth grasping and mastering. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the fourth future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They--being undeveloped in bodily
conduct... virtue... mind... discernment--will become elders living in luxury,
lethargic, foremost in falling back, shirking the duties of solitude. They will
not make an effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-un-reached, the realization of the as-yet-unrealized. They will
become an example for later generations, who will become luxurious in their
living, lethargic, foremost in falling back, shirking the duties of solitude,
and who will not make an effort for the attaining of the as-yet-unattained,
the reaching of the as-yet-un-reached, the realization of the as-yet-unrealized.
Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline,
corrupt Dhamma.
This, monks, is the fifth future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
These, monks, are the five future dangers, un-arisen at present, which will
arise in the future. Be alert to them, and being alert, work to get rid of them.
A.V.79
Future Dangers: IV
Monks, these five future dangers, un-arisen at present, will arise in the future.
Be alert to them, and being alert, work to get rid of them. What five?
There will be, in the course of the future, monks desirous of fine robes. They,
desirous of fine robes, will neglect the practice of wearing cast-off cloth;
will neglect isolated forest and wilderness dwellings; will move to towns, cities
and royal capitals and take up residence there. For the sake of a robe they
will do many kinds of unseemly, inappropriate things.
This, monks, is the first future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
Furthermore, there will be in the course of the future, monks desirous of fine
food. They, desirous of fine food, will neglect the practice of going for alms;
will neglect isolated forest and wilderness dwellings; will move to towns, cities
and royal capitals and take up residence there, searching out the tip-top tastes
with the tip of the tongue. For the sake of food they will do many kinds of
unseemly, inappropriate things.
This, monks, is the second future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
Furthermore, there will be in the course of the future, monks desirous of fine
lodgings. They, desirous of fine food, will neglect the practice of living in
the wilds; will neglect isolated forest and wilderness dwellings; will move
to towns, cities and royal capitals and take up residence there. For the sake
of lodgings they will do many kinds of unseemly, inappropriate things.
This, monks, is the third future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
Furthermore, there will be in the course of the future, monks who will live
in close association with nuns, female probationers and female novices. As they
interact with nuns, female probationers and female novices, it can be expected
either that they will lead the holy life dissatisfied, or will fall into one
of the grosser offenses, leaving the training, returning to a lower way of life.
This, monks, is the fourth future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
Furthermore, there will be in the course of the future, monks who will live
in close association with monastery attendants and novices. As they interact
with monastery attendants and novices, it can be expected that they will live
intent on storing up all kinds of possessions, and will stake out crops and
fields. This is the fifth future danger...
This, monks, is the fifth future danger, un-arisen at present, which will arise
in the future. Be alert to it, and being alert, work to get rid of it.
These, monks, are the five future dangers, un-arisen at present, which will
arise in the future. Be alert to them, and being alert, work to get rid of them.
A.V.80
The Sage
Danger is born from intimacy, [1] Society gives birth to dust. [2] Free from
intimacy. Free from society: Such is the vision of the sage.
Who, destroying what's born, would not plant again Or nourish what will arise:
They call him the wandering, singular sage. He has seen the state of peace.
Considering the ground, Crushing the seed, He would not nourish the sap[3] --Truly
a sage-- Seer of the ending of birth: Abandoning conjecture, he cannot be classified.
Knowing all dwellings,[4] Not longing for any one anywhere --Truly a sage--
With no coveting, without greed, He does not build,[5] for he has gone beyond.
Overcoming all Knowing all, Wise. With regard to all things: un-smeared.
Abandoning all, in the ending of craving, released: The wise call him a sage.
Strong in discernment, Virtuous in his practices, composed, delighting in meditation,
mindful, Freed from attachments, no barrenness :: no effluents:[6] The wise
call him a sage.
The wandering solitary sage, un-complacent, unshaken by praise or blame Like
the lion: not starting at sounds. Like the wind: not caught in the net. Like
the lotus: not smeared by the water. Leader of others, by others un-led: The
wise call him a sage.
Like the pillar at a bathing ford,[7] when others speak in extremes. He, without
passion, his senses well-composed: The wise call him a sage.
Truly poised, straight as a shuttle, [8] he loathes evil actions. Pondering
what is on-pitch and off: [9] The wise call him a sage.
Self-restrained, he does no evil. Young and middle-aged, the sage self-controlled,
never angered, he angers none: The wise call him a sage.
From the best the middling the leftovers he receives alms. Sustaining himself
on what others give. Neither flattering nor speaking disparagement: The wise
call him a sage.
The wandering sage not delighting in sex, in youth bound by no one, not delighting
in intoxication [10] complacency totally freed: The wise call him a sage.
Knowing the world seeing the highest goal crossing the ocean, [11], the flood
[12] --Such-- [13] His chains broken Unbound Without effluent: The wise call
him a sage.
These two are different, they dwell far apart: The householder supporting a
wife and the unselfish one, of good practices. Slaying other beings, the householder
is unrestrained. Constantly the sage protects other beings, is controlled.
As the crested, blue-necked peacock, when flying, never matches the wild goose
in speed: Even so the householder never keeps up with the monk, the sage secluded,
meditating in the forest.
Sn.I.12
Sagacity
Monks, there are these three forms of sagacity. What three? Bodily sagacity,
verbal sagacity and mental sagacity.
And what is bodily sagacity? There is the case where a monk abstains from taking
life, abstains from theft, abstains from un-chastity. This is called bodily
sagacity.
And what is verbal sagacity? There is the case where a monk abstains from lying,
abstains from divisive tale-bearing, abstains from harsh language, abstains
from idle chatter. This is called verbal sagacity.
And what is mental sagacity? There is the case where a monk who--with the wasting
away of the mental effluents--remains in the effluent-less release of awareness
and release of discernment, having known and made them manifest for himself
right in the present. This is called mental sagacity.
These, monks, are the three forms of sagacity.
A sage in body, a sage in speech, A sage in mind, without effluent: A sage consummate
in sagacity is said to have abandoned everything.
A.III.23
Shariputra's (Upatissa's) Question
Now at that time the wanderer Sanjaya was residing in Rajagaha with a large
company of wanderers--250 in all. And at that time Shariputra and Moggallana
were practicing the holy life under Sanjaya. They had made this agreement: Whoever
attains the Deathless first will inform the other.
Then Ven. Assaji, arising early in the morning, taking his robe and bowl, entered
Rajagaha for alms: Gracious in the way he approached and departed, looked forward
and behind, drew in and stretched out his arm; his eyes downcast, his every
movement consummate. Shariputra the wanderer saw Ven. Assaji going for alms
in Rajagaha: gracious... his eyes downcast, his every movement consummate. On
seeing him, the thought occurred to him: "Surely, of those in this world
who are arahants or have entered the path to Arahantship, this is one. What
if I were to approach him and question him: 'On whose account have you gone
forth? Who is your teacher? In whose Dhamma do you delight?'"
But then the thought occurred to Shariputra the wanderer: "This is the
wrong time to question him. He is going for alms in the town. What if I were
to follow behind this monk who has found the path for those who seek it?"
Then Ven. Assaji having gone for alms in Rajagaha, left, taking the alms he
had received. Shariputra the wanderer approached him and on arrival, having
exchanged friendly greetings and engaged in polite conversation, stood to one
side. As he stood there he said, "Your faculties are bright, my friend,
your complexion pure and clear. On whose account have you gone forth? Who is
your teacher? In whose Dhamma do you delight?"
"There is, my friend, the Great Contemplative, a son of the Sakyans, gone
forth from a Sakyan family. I have gone forth on account of that Blessed One.
That Blessed One is my teacher. It is in that Blessed One's Dhamma that I delight."
"But what is your teacher's teaching? What does he proclaim?''
"I am new, my friend, not long gone forth, only recently come to this doctrine
and discipline. I cannot explain the doctrine in detail, but I can give you
the gist in brief."
Then Shariputra the wanderer spoke thus to the Ven. Assaji:
"Speak a little or a lot, but tell me just the gist. The gist is what I
want What use is a lot of rhetoric?"
Then Ven. Assaji gave this Dhamma exposition to Shariputra the Wanderer:
"Whatever phenomena arise from cause: Their cause and their cessation.
Such is the teaching of the Tathágata the Great Contemplative."
Then to Shariputra the Wanderer, as he heard this Dhamma exposition , there
arose the dustless, stainless Dhamma eye: Whatever is subject to origination
is all subject to cessation.
"Even if just this is the Dhamma, you have penetrated to the Sorrow-less
(asoka) State unseen, overlooked (by us) for many myriads of aeons."
Then Shariputra the wanderer went to where Moggallana the wanderer was staying.
Moggallana the wanderer saw him coming from afar, and on seeing him said, "Your
faculties are bright, my friend; your complexion pure and clear. Could it by
that you have attained the Deathless?"
"Yes, my friend, I have attained the Deathless. "
"But how did you, friend, attain the Deathless?"
"Just now, friend, I saw Ven. Assaji going for alms in Rajagaha: gracious
in the way he approached and departed, looked forward and behind, drew in and
stretched out his arm; his eyes downcast, his every movement consummate. On
seeing him, the thought occurred to me: 'Surely, of those in this world who
are arahants or have entered the path to Arahantship, this is one. What if I
were to approach him and question him: "On whose account have you gone
forth? Who is your teacher? In whose Dhamma do you delight?"'
"But then the thought occurred to me: 'This is the wrong time to question
him. He is going for alms in the town. What if I were to follow behind this
monk who has found the path for those who seek it?'
"Then Ven. Assaji having gone for alms in Rajagaha, left, taking the alms
he had received. I approached him and on arrival, having exchanged friendly
greetings and engaged in polite conversation, stood to one side. As I stood
there I said, 'Your faculties are bright, my friend, your complexion pure and
clear. On whose account have you gone forth? Who is your teacher? In whose Dhamma
do you delight?'
"'There is, my friend, the Great Contemplative, a son of the Sakyans, gone
forth from a Sakyan family. I have gone forth on account of that Blessed One.
That Blessed One is my teacher. It is in that Blessed One's Dhamma that I delight.'
"'But what is your teacher's teaching? What does he proclaim?'
"'I am new, my friend, not long gone forth, only recently come to this
doctrine and discipline. I cannot explain the doctrine to you in detail, but
I can give you the gist in brief.'
"'Speak a little or a lot, but tell me just the gist. The gist is what
I want What use is a lot of rhetoric?'
"Then Ven. Assaji gave me this Dhamma exposition:
"'Whatever phenomena arise from cause: Their cause and their cessation.
Such is the teaching of the Tathágata the Great Contemplative.'"
Then to Moggallana the Wanderer, as he heard this Dhamma exposition, there arose
the dustless, stainless Dhamma eye: Whatever is subject to origination is all
subject to cessation.
"Even if just this is the Dhamma, you have penetrated to the Sorrow-less
(asoka) State unseen, overlooked (by us) for many myriads of aeons."
Mv.I.23.5
Instructions to Rahula
I have heard that at one time the Blessed One was staying at Rajagaha, at the
Bamboo Grove, the Squirrels' Feeding Ground.
At that time Ven. Rahula [14] was staying at the Mango Stone. Then the Blessed
One, arising from his seclusion in the late afternoon, went to where Ven. Rahula
was staying at the Mango Stone. Ven. Rahula saw him coming from afar, and on
seeing him set out a seat and water for washing the feet. The Blessed One sat
down on the seat set out, and having sat down, washed his feet. Ven. Rahula,
bowing down to the Blessed One, sat down to one side.
Then the Blessed One, having left a little bit of the remaining water in the
water dipper, said to Ven. Rahula, "Rahula, do you see this little bit
of remaining water left in the water dipper?"
"Yes sir."
"That's how little of a contemplative15 there is in anyone who feels no
shame at telling a deliberate lie."
Having tossed away the little bit of remaining water, the Blessed One said to
Ven. Rahula, "Rahula, do you see how this little bit of remaining water
is tossed away?"
"Yes, sir."
"Whatever there is of a contemplative in anyone who feels no shame at telling
a deliberate lie is tossed away just like that.
Having turned the water dipper upside down, the Blessed One said to Ven. Rahula,
"Rahula, do you see how this water dipper is turned upside down?"
"Yes, sir."
"Whatever there is of a contemplative in anyone who feels no shame at telling
a deliberate lie is turned upside down just like that."
Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula,
"Rahula, do you see how empty and hollow this water dipper is?"
"Yes, sir."
"Whatever there is of a contemplative in anyone who feels no shame at telling
a deliberate lie is empty and hollow just like that.
"Rahula, it's like a royal elephant: immense, pedigreed, accustomed to
battles, its tusks like chariot poles. Having gone into battle, it uses its
forefeet and hind-feet, its forequarters and hindquarters, its head and ears
and tusks and tail, but will simply hold back its trunk. The elephant trainer
notices that and thinks, 'This royal elephant has not given up its life to the
king.' But when the royal elephant... having gone into battle uses its forefeet
and hind-feet, its forequarters and hindquarters, its head and ears and tusks
and tail and his trunk, the trainer notices that and thinks, 'This royal elephant
has given up its life to the king. There is nothing it will not do.'
"The same with anyone who feels no shame in telling a deliberate lie: There
is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself,
'I will not tell a deliberate lie even in jest.'
"How do you construe this, Rahula: What is a mirror for?"
"For reflection, sir."
"In the same way, Rahula, bodily acts, verbal acts and mental acts are
to be done with repeated reflection.
"Whenever you want to perform a bodily act, you should reflect on it: 'This
bodily act I want to perform--would it lead to self-affliction, to the affliction
of others or to both? Is it an unwise bodily act, with painful consequences,
painful results?' If, on reflection, you know that it would lead to self-affliction,
affliction to others or both; it would be an unwise bodily act with painful
consequences, painful results, then any bodily act of that sort is absolutely
unfit for you to do. But if on reflection you know that it would not cause affliction...
it would be a wise bodily action with happy consequences, happy results, then
any bodily act of that sort is fit for you to do.
"While you are performing a bodily act, you should reflect on it: 'This
bodily act I am doing--is it leading to self-affliction, to the affliction of
others or to both? Is it an unwise bodily act, with painful consequences, painful
results?' If, on reflection, you know that it is leading to self-affliction,
affliction to others or both... you should give it up. But if on reflection
you know that it is not... you may continue with it.
"Having performed a bodily act, you should reflect on it... If, on reflection,
you know that it led to self-affliction, affliction to others or both; it was
an unwise bodily act with painful consequences, painful results, then you should
confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion
in the holy life. Having confessed it... you should exercise restraint in the
future. But if on reflection you know that it did not lead to affliction...
it was a wise bodily action with happy consequences, happy results, then you
should stay mentally refreshed and joyful, training day and night in wise mental
qualities.
"Whenever you want to perform a verbal act, you should reflect on it: 'This
verbal act I want to perform--would it lead to self-affliction, to the affliction
of others or to both? Is it an unwise verbal act, with painful consequences,
painful results?' If, on reflection, you know that it would lead to self-affliction,
affliction to others or both; it would be an unwise verbal act with painful
consequences, painful results, then any verbal act of that sort is absolutely
unfit for you to do. But if on reflection you know that it would not cause affliction...
it would be a wise verbal action with happy consequences, happy results, then
any verbal act of that sort is fit for you to do.
"While you are performing a verbal act, you should reflect on it: 'This
verbal act I am doing--is it leading to self-affliction, to the affliction of
others or to both? Is it an unwise verbal act, with painful consequences, painful
results?' If, on reflection, you know that it is leading to self-affliction,
affliction to others or both... you should give it up. But if on reflection
you know that it is not... you may continue with it.
"Having performed a verbal act, you should reflect on it... If, on reflection,
you know that it led to self-affliction, affliction to others or both; it was
an unwise verbal act with painful consequences, painful results, then you should
confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion
in the holy life. Having confessed it... you should exercise restraint in the
future. But if on reflection you know that it did not lead to affliction...
it was a wise verbal action with happy consequences, happy results, then you
should stay mentally refreshed and joyful, training day and night in wise mental
qualities.
"Whenever you want to perform a mental act, you should reflect on it: 'This
mental act I want to perform--would it lead to self-affliction, to the affliction
of others or to both? Is it an unwise mental act, with painful consequences,
painful results?' If, on reflection, you know that it would lead to self-affliction,
affliction to others or both; it would be an unwise mental act with painful
consequences, painful results, then any mental act of that sort is absolutely
unfit for you to do. But if on reflection you know that it would not cause affliction...
it would be a wise mental action with happy consequences, happy results, then
any mental act of that sort is fit for you to do.
"While you are performing a mental act, you should reflect on it: 'This
mental act I am doing--is it leading to self-affliction, to the affliction of
others or to both? Is it an unwise mental act, with painful consequences, painful
results?' If, on reflection, you know that it is leading to self-affliction,
affliction to others or both... you should give it up. But if on reflection
you know that it is not... you may continue with it.
"Having performed a mental act, you should reflect on it... If, on reflection,
you know that it led to self-affliction, affliction to others or both; it was
an unwise mental act with painful consequences, painful results, then you should
feel distressed, ashamed and disgusted with it. Feeling distressed... you should
exercise restraint in the future. But if on reflection you know that it did
not lead to affliction... it was a wise mental action with happy consequences,
happy results, then you should stay mentally refreshed and joyful, training
day and night in wise mental qualities.
"Rahula, all those priests and contemplatives in the course of the past
who purified their bodily acts, verbal acts and mental acts, did it through
repeated reflection on their bodily acts, verbal acts and mental acts in just
this way.
"All those priests and contemplatives in the course of the future who will
purify their bodily acts, verbal acts and mental acts, will do it through repeated
reflection on their bodily acts, verbal acts and mental acts in just this way.
"All those priests and contemplatives at present who purify their bodily
acts, verbal acts and mental acts, do it through repeated reflection on their
bodily acts, verbal acts and mental acts in just this way.
"Therefore, Rahula, you should train yourself: 'I will purify my bodily
acts through repeated reflection. I will purify my verbal acts through repeated
reflection. I will purify my mental acts through repeated reflection.' Thus
you should train yourself."
That is what the Blessed One said. Pleased, Ven. Rahula delighted in the Blessed
One's words.
M.61
Whether King Ashoka selected these texts on his own, or had the advice of his
mentor, Ven. Moggaliputta-tissa, no one knows. Still it is possible to derive
from them a conception of Dhamma of which Ashoka approved, whether or not it
originated with him.
One of the main points of this selection is that Dhamma is a quality of a person,
rather than of doctrines or ideas. The central passage in the selection, and
its only extended poem--The Sage--paints an idealized picture of the Dhamma
as embodied in the deeds, words and attitudes of the person who practices it.
Only if the Dhamma finds concrete expression in people's lives will it last
long.
The selection also shows something of the educational strategy Ashoka might
have had his Dhamma officials use in teaching his populace--Buddhist and non-Buddhist--to
make the Dhamma a reality in their lives. The texts are not listed in random
order. Instead, they follow a pattern to impress on their listeners first that
the ideals of the Dhamma are timeless and well-tested, and that there is a need
to realize them as quickly as possible. Then they analyze the ideal, present
a picture of it in action, and end with the basic principles for putting it
into practice.
The title of the first passage--the Vinaya samukase--is explained in the Commentary
as follows: Samukase means that the principles are innately true, established
of their own accord. Whether or not a Buddha arises to point them out, they
are true in and of themselves.
The second passage, The Traditions of the Noble Ones, brings in the perspective
of time which is to provide a recurring theme throughout Asoka's selections.
It looks back to the past to show how venerable, time-tested and pure the traditions
of the Dhamma are. It plays on the notion of the traditions of a noble family--unadulterated,
not open to criticism or suspicion--which were so important in ancient India.
It even plays on words: The traditions of a family were supposed to enable those
who followed them to conquer their enemies (ari), while the noble traditions
taught by the Buddha enable one to overcome one's true enemy, displeasure (arati)
in the mind.
Turning from the past to look at the future, the third set of selections--the
four discourses on future dangers--presents a warning. The practice of the Dhamma
should not be put off to a later date, because there is no certainty that the
future will provide any opportunities for practice. First, there are the dangers
of death, ageing, illness, famine and social turmoil in one's own life. Secondly,
there are the dangers of degeneracy in the religion, when those who are supposed
to practice it ignore the noble traditions and teachings, and instead do many
unseemly, inappropriate things for their material comfort. The point of this
set of passages, of course, is to give a sense of urgency to one's practice,
so that one will make the effort take advantage of the teachings while one can.
The Sage, taking up the theme of danger, goes on to present an ideal of inner
safety in the present tense, an ideal already embodied in the lives of those
who have practiced the religion in full. It shows the actions and attitudes
of one who finds his happiness not in relationships--and the home-building and
food-raising they entail (all of which in Buddhism are viewed as symbolic of
the round of death and rebirth)--but instead in the peace which comes in living
a solitary life, subsisting on whatever food one may receive as alms, free to
meditate in the wilderness.
The next passage--Sagacity--analyses this ideal into three qualities of body,
speech and mind; and the sixth passage shows the ideal in action: Ven. Assaji,
simply by the graciousness of his manner, inspires Shariputra the wanderer to
follow him; and with a few well-chosen words, he enables Shariputra to gain
a glimpse of the Deathless. This is thus no empty ideal.
This passage also contains what has long been recognized as the most succinct
expression of the Four Noble Truths--suffering, its cause, its cessation and
the path to its cessation--just as the discourse on Sagacity contains one of
the most succinct expressions of the goal of training one's actions in body,
speech and mind.
The final passage shows how this goal may be brought about, focusing on the
development of two qualities--truthfulness and constant reflection--which underlie
every stage of the practice. Although the earlier passages focus on the monk
as the ideal, this one shows that the practice builds on qualities that anyone--man,
woman or child--may develop within. It also ends with a return to the theme
of time, and the timelessness of the Dhamma: Whoever in the past, future or
present who develops purity--or sagacity--in thought, word or deed, will have
to do it in this way, and this way only. There is no other.
It is possible to search in Asoka's selection for passages which may have had
personal meaning for him--the reference to the Deathless as the Sorrow-less
(asoka) state; the image of the peacock, the emblem of his dynasty; the image
of the elephant who has given its life up to the king--but he himself would
probably have preferred that Buddhists reflect on these selections to see what
passages have meaning for them. The fact that the Dhamma is alive today is due
in no small measure to his efforts. Buddhists today can carry on his work by
doing as he asked: Reading and reflecting often on these selections, and consistently
applying the principles of truthfulness and self-examination to their lives.
Footnotes:
[1] Dangers in intimacy: Craving and views.
[2] Dust: Passion, aversion and delusion.
[3] Ground, seed and sap: The khandhas (body, feelings, perceptions, thought
formations and consciousness), sense spheres and elements form the ground in
which grows the seed of constructive consciousness--the consciousness which
develops into states of being and birth. The sap of this seed is craving and
views.
[4] Dwellings: States of becoming and birth.
[5] He does not build: He performs none of the good or bad deeds that give rise
to further states of becoming and birth.
[6] No effluents (_sava): He has none of the forms of defilement--sensual desire,
views, states of becoming or ignorance--which "flow out" of the mind
and give rise to the flood of the cycle of death and rebirth.
[7] The pillar at a bathing ford: The Cullavagga (V.l) describes this as an
immovable pillar, standing quite tall and buried deep in the ground near a bathing
place, against which young villagers and boxers would rub their bodies while
bathing so as to toughen them. The "extremes" in which others speak,
according to the Commentary, are extremes of praise and criticism: These leave
the sage, like the pillar, unmoved.
[8] Straight as a shuttle: Having a mind unprejudiced by favoritism, dislike,
delusion or fear.
[9] On-pitch and off (sama and visama): Throughout ancient cultures, the terminology
of music was used to describe the moral quality of people and acts. Discordant
intervals or poorly-tuned musical instruments were metaphors for evil; harmonious
intervals and well-tuned instruments were metaphors for good. In Pali, the term
sama--"even"--described an instrument tuned on-pitch: There is a famous
passage where the Buddha reminds Sona Kolivisa--who had been over-exerting himself
in the practice--that a lute sounds appealing only if the strings are neither
too taut or too lax, but 'evenly' tuned. This image would have special resonance's
with the Buddha's teaching on the middle way. It also adds meaning to the term
sama_a--monk or contemplative--which the texts frequently mention as being derived
from sama. The word samanna-- "evenness", the quality of being in
tune--also means the quality of being a contemplative. This concept plays an
important role in the Instructions to Rahula, below. The true contemplative
is always in tune with what is proper and good.
[10] Intoxication: The three intoxications are intoxication with youth, with
good health and with life.
[11] Ocean: The way defilement splashes into undesirable destinations (so says
the Commentary).
[12] Flood: The flow of defilement: sensual desires, views, states of becoming
and ignorance.
[13] Such: Unchanging; unaffected by anything.
[14] Rahula: the Buddha's son, who according to the Commentary was seven years
old when this discourse was delivered to him.
[15] evenness: samanna. See n. 9.
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