"Venerable sir, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or does the Tathagata come up with the answer on the spot?"

"In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?"

"Yes, venerable sir. I am skilled in the parts of a chariot."

"And what do you think: When people come & ask you, 'What is the name of this part of the chariot?' does this line of reasoning appear to your awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or do you come up with the answer on the spot?"

"Venerable sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot."

"In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot."

When this was said, Prince Abhaya said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

[Majjhima Nikaya 58]

Note
1. A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved "horns" sticking out of either side. [Go back]

* * *

§ 23.
Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these -- 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' -- he (the ideal monk) abstains from debates such as these. This, too, is part of his virtue.

[Digha Nikaya 2]

§ 24. Five qualities to establish in oneself before accusing another of wrong doing:
"I will speak at the right time, not at the wrong time."
"I will say what is factual, not what is not factual."

"I will speak gently, and not harshly."

"I will say what is connected with the goal [the matter at hand], not what is unconnected to the goal [the matter at hand]."

"I will speak with an attitude of good will, and not with inner aversion."

[Cullavagga IX.5.2]

§ 25.
There is the case, headman, where a Tathagata appears in the world, worthy & rightly self-awakened, consummate in clear knowing & conduct, well-gone, a knower of the cosmos, unexcelled trainer of those to be tamed, teacher of human & divine beings, awakened, blessed. He, in various ways, criticizes & censures the taking of life, and says, 'Abstain from taking life.' He criticizes & censures stealing, and says, 'Abstain from stealing.' He criticizes & censures indulging in illicit sex, and says, 'Abstain from indulging in illicit sex.' He criticizes & censures the telling of lies, and says, 'Abstain from the telling of lies.'
A disciple has faith in that teacher and reflects: 'The Blessed One in a variety of ways criticizes & censures the taking of life, and says, "Abstain from taking life." There are living beings that I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.' So, reflecting thus, he abandons right then the taking of life, and in the future refrains from taking life. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

[He reflects:] 'The Blessed One in a variety of ways criticizes & censures stealing ... indulging in illicit sex ... the telling of lies, and says, "Abstain from the telling of lies." There are lies I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.' So, reflecting thus, he abandons right then the telling of lies, and in the future refrains from telling lies. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

Having abandoned the taking of life, he refrains from taking life ... he refrains from stealing ... he refrains from illicit sex ... he refrains from lies ... he refrains from divisive speech ... he refrains from abusive speech ... he refrains from idle chatter. Having abandoned covetousness, he becomes uncovetous. Having abandoned malevolence & anger, he becomes one with a mind of no malevolence. Having abandoned wrong views, he becomes one who has right views.

That disciple of the noble ones, headman -- thus devoid of covetousness, devoid of malevolence, unbewildered, alert, mindful -- keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will -- abundant, expansive, immeasurable, without hostility, without malevolence. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the release of awareness through good will is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.

That disciple of the noble ones ... keeps pervading the first direction with an awareness imbued with compassion ... appreciation ... equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity -- abundant, expansive, immeasurable, without hostility, without malevolence. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the release of awareness through equanimity is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.

[Samyutta Nikaya XLII.8]

§ 26.
Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without hostility or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.

[Sutta Nipata I.8]

§ 27.
For one whose release of awareness through good will is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?
One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One's mind gains concentration quickly. One's complexion is bright. One dies unconfused and -- if penetrating no higher -- is headed for the Brahma worlds.

[Anguttara Nikaya XI.16]

§ 28.
Wise & mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, or equanimity]. When, wise & mindful, one has developed immeasurable concentration, five realizations arise right within oneself. Which five?
The realization arises right within oneself that 'This concentration is blissful in the present and will result in bliss in the future.'

The realization arises right within oneself that 'This concentration is noble & not connected with the baits of the flesh.'

The realization arises right within oneself that 'This concentration is not obtained by base people.'

The realization arises right within oneself that 'This concentration is peaceful, exquisite, the acquiring of serenity, the attainment of unity, not kept in place by the fabrications of forceful restraint.'

The realization arises right within oneself that 'I enter into this concentration mindfully, and mindfully I emerge from it.'

Wise & mindful, you should develop immeasurable concentration. When, wise & mindful, one has developed immeasurable concentration, these five realizations arise right within oneself.

[Anguttara Nikaya V.27]

§ 29.
It's with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, priests with priests, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, & disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
Furthermore, it's with sensuality for the reason, sensuality for the source...that (men), taking swords & shields and buckling on bows & quivers, charge into battle massed in double array while arrows & spears are flying and swords are flashing; and there they are wounded by arrows & spears, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason....

Furthermore, it's with sensuality for the reason, sensuality for the source...that (men), taking swords & shields and buckling on bows & quivers, charge slippery bastions while arrows & spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

[Majjhima Nikaya 13]

§ 30.
It's with a cause, monks, that sensual thinking occurs, and not without a cause....And how is it, monks, that sensual thinking occurs with a cause and not without a cause? In dependence on the property of sensuality there occurs the perception of sensuality. In dependence on the perception of sensuality there occurs the consideration of sensuality... the desire for sensuality...the fever for sensuality...the quest for sensuality. Questing for sensuality, monks, an uninstructed, run-of-the-mill person conducts himself wrongly through three means: through body, through speech, & through mind.
Just as if a man were to throw a burning firebrand into a dry, grassy wilderness and not quickly stamp it out with his hands & feet, and thus whatever animals inhabiting the grass & timber would come to ruin & loss; even so, monks, any contemplative or priest who does not quickly abandon, dispel, demolish, & wipe out of existence any wrong-headed, unwise perceptions once they have arisen, will dwell in stress in the present life -- troubled, despairing, & feverish -- and on the break-up of the body, after death, can expect a bad destination.

[Samyutta Nikaya XIV.12]

§ 31.
Now, craving is dependent on feeling,
seeking is dependent on craving,
acquisition is dependent on seeking,
ascertainment is dependent on acquisition,
desire and passion is dependent on ascertainment,
attachment is dependent on desire and passion,
possessiveness is dependent on attachment,
stinginess is dependent on possessiveness,
defensiveness is dependent on stinginess,
and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

[Digha Nikaya 15]

§ 32.
Having been given leave by the Blessed One, Sakka the deva-king asked him his first question: "Fettered with what, dear sir -- though they think, 'May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile' -- do devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile?"
Thus Sakka asked his first question of the Blessed One, and the Blessed One, when asked, replied: "Devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, are fettered with envy & stinginess, which is why -- even though they think, 'May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile -- they nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile."

Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One's words: "So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One's answer to my question, my doubt is now cut off, my perplexity is overcome."

Then Sakka, having delighted in & expressed his approval of the Blessed One's words, asked him a further question: "But what, dear sir, is the cause of envy & stinginess, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn't exist do they not?"

"Envy & stinginess have dear-&-not-dear as their cause, have dear-&-not-dear as their origination, have dear-&-not-dear as what gives them birth, have dear-&-not-dear as their source. When dear-&-not-dear exist, they come into being. When dear-&-not-dear are not, they don't."

"But what, dear sir, is the cause of dear-&-not-dear, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn't exist do they not?"

"Dear-&-not-dear have desire as their cause, have desire as their origination, have desire as what gives them birth, have desire as their source. When desire exists, they come into being. When desire is not, they don't."

"But what, dear sir, is the cause of desire, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn't exist does it not?"

"Desire has thinking as its cause, has thinking as its origination, has thinking as what gives it birth, has thinking as its source. When thinking exists, desire comes into being. When thinking is not, it doesn't."

"But what, dear sir, is the cause of thinking, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn't exist does it not?"

"Thinking has the perceptions & categories of complication[1] as its cause, has the perceptions & categories of complication as its origination, has the perceptions & categories of complication as what gives it birth, has the perceptions & categories of complication as its source. When the perceptions & categories of complication exists, thinking comes into being. When the perceptions & categories of complication are not, it doesn't."

"And how has he practiced, dear sir: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of complication?"

"Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Grief is of two sorts: to be pursued & not to be pursued. Equanimity is of two sorts: to be pursued & not to be pursued.

"'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of joy is not to be pursued. When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of joy is to be pursued. And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said.

"'Grief is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of grief, 'As I pursue this grief, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of grief is not to be pursued. When one knows of a feeling of grief, 'As I pursue this grief, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of grief is to be pursued. And this sort of grief may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Grief is of two sorts, I tell you: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said.