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增壹阿含經 12

The Numbered Discourses (selected sūtras) 12

Language
English

Contents

The Four Stations of Mind

12.1.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.1.p2

It was then that the Bhagavān addressed the monks, “There’s a single-entry path that purifies the conduct of sentient beings and rids them of grief. When they lack afflictions, they attain great wisdom and achieve realization of nirvāṇa. That is to say, they cease the five hindrances and contemplate four abodes of mindfulness.

12.1.p3

“What’s called the single entry? It refers to focusing the mind. This is called the single entry. What is the path? It refers to the noble eightfold path. First is right view, second is right control, third is right speech, fourth is right action, fifth is right livelihood, sixth is right method, seventh is right mindfulness, and eighth is right samādhi. This is called the path. Together, they are called the single-entry path.

12.1.p4

“What are the five hindrances that are ceased? They are the hindrance of desire, hindrance of anger, hindrance of restlessness, hindrance of drowsiness, and hindrance of doubt. These are called the five hindrances that cease.

12.1.p5

“How does one contemplate the four abodes of mindfulness? Here, a monk turns away bad thoughts and has no grief by contemplating the internal body. He turns away bad thoughts and has no grief by contemplating external bodies. He turns away bad thoughts and has no grief by contemplating internal and external bodies. He contemplates internal feelings as feelings and enjoys himself. He contemplates external feelings as feelings … He contemplates internal and external feelings as feelings … He contemplates internal mind and enjoys himself. He contemplates external mind … He contemplates internal and external mind … He contemplates internal principles … He contemplates external principles … He contemplates internal and external principles and enjoys himself.

12.1.p6

“How does a monk contemplate internal body? Here, a monk contemplates this body according to its nature and action. From head to toe and from toe to head, he contemplates the impurity of all these parts of the body, none of which are desirable. He further observes this body with its hair, beard, nails, teeth, skin, flesh, sinews, bones, marrow, brain, fat, intestines, stomach, heart, liver, spleen, and kidneys. He observes and knows all these related parts. He should observe and know its dung, urine, vomit, diarrhea, tears, spit, blood, grease, and bile, none of which are desirable. Thus, monks, you should contemplate the body, enjoying yourselves, turning away bad thoughts, and having no grief.

12.1.p7

“Furthermore, a monk returns to contemplating this body: ‘Does it possess the earth element … water … fire … air element?’ A monk contemplates the body in this way.

12.1.p8

“Furthermore, a monk contemplates this body by discerning its elements: ‘This body has four elements.’ Like a butcher or a butcher’s apprentice cutting up a cow, he examines and sees it himself: ‘This is a leg, the heart, a joint, and the head.’ In this way, that monk discerns these elements when he examines this body: ‘The body has the earth … water … fire … air element.’ In this way, a monk contemplates the body and enjoys himself.

12.1.p9

“Furthermore, a monk contemplates this body as having orifices from which impurities flow. He does so like someone viewing a bamboo park or looking at a stand of reeds. In this way, the monk contemplates this body as having orifices from which impurities flow.

12.1.p10

“Furthermore, a monk contemplates a corpse that’s been dead for one night, two nights, three nights, four nights, five nights, six nights, or seven nights. The corpse is bloated, putrid, and impure. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’ Suppose, again, a monk contemplates a corpse that’s been pecked and eaten by crows and kites. Perhaps it’s been eaten by animals such as tigers, jackals, dogs, and insects. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’ This is called a monk contemplating the body and enjoying himself.

12.1.p11

“Furthermore, a monk contemplates a corpse. Perhaps it’s half-eaten or scattered on the ground, being putrid and impure. Again, he contemplates his own body as being no different than that: ‘My body will not escape this fate.’

12.1.p12

“Furthermore, he contemplates a corpse. It’s only bones, all the flesh is gone, and it’s smeared with blood. Again, he contemplates this body as being no different than that. A monk contemplates this body in this way.

12.1.p13

“Furthermore, a monk contemplates a corpse as a bundle of wood wrapped in sinews. Again, he contemplates his own body as being no different than that. A monk contemplates this body in this way.

12.1.p14

“Furthermore, a monk contemplates a corpse that has had its bones and sinews separated and scattered around in different places. Perhaps there’s a hand and leg bone in one place. Perhaps there’s a kneecap, pelvis, tail bone, arm bone, shoulder bone, rib bone, backbone, neck bone, or a skull there. Again, he contemplates this body as being no different than that: ‘I won’t escape this fate. My body will also be destroyed.’ A monk contemplates the body and enjoys himself in this way.

12.1.p15

“Furthermore, a monk contemplates a corpse that’s white or the color of white shells. Again, he contemplates his own body as being no different than that: ‘I won’t escape this fate.’ This is called a monk contemplating his own body.

12.1.p16

“Furthermore, suppose a monk sees a corpse and perceives its bones and blueish contusions, none of which are desirable. Perhaps a coating of ash or dust makes it all the same color and indiscernible. A monk contemplates his own body and turns away bad thoughts and has no grief in this way: ‘This body is impermanent and subject to being scattered.’ In this way, a monk contemplates internal body, contemplates external body, and contemplates internal and external body, understanding them to be nothing at all.

12.1.p17

“How does a monk contemplate internal feeling as feeling? Here, when he has a pleasant feeling, a monk realizes, ‘I’m having a pleasant feeling.’ When he has a painful feeling, he realizes, ‘I’m having a painful feeling.’ When he has a feeling that’s neither pleasant nor painful, he realizes, ‘I’m having a feeling that’s neither pleasant nor painful.’

12.1.p18

“If he has a pleasant feeling from food, he realizes, ‘I’m having a pleasant feeling from this food.’ If he has a painful feeling from food, he realizes, ‘I’m having a painful feeling from this food.’ When he has a feeling that’s neither pleasant nor painful from food, he realizes, ‘I’m having a feeling that’s neither pleasant nor painful from this food.’

12.1.p19

“If he has a pleasant feeling that’s not from food, he realizes, ‘I’m having a pleasant feeling that’s not from food.’ If he has a painful feeling that’s not from food, he realizes, ‘I’m having a painful feeling that’s not from food.’ When he has a feeling that’s neither pleasant nor painful that’s not from food, then he realizes, ‘I’m having a feeling that’s neither pleasant nor painful that’s not from food.’ A monk contemplates internal feeling in this way.

12.1.p20

“Furthermore, when he has a pleasant feeling, a monk isn’t having a painful feeling at that time. He realizes, ‘I’m having a pleasant feeling.’ When he has a painful feeling, he isn’t having a pleasant feeling at that time. He realizes, ‘I’m having a painful feeling.’ If he has a feeling that’s neither pleasant nor painful, he isn’t having a pleasant or a painful feeling at that time. He realizes, ‘I’m having a feeling that’s neither pleasant nor painful.’

12.1.p21

“He contemplates them as subject to arising and contemplates them as subject to ending. Again, he contemplates them as subject to arising and ending. Perhaps he has a feeling; he then can know and see it as it happens and reflect on its source. Without depending on anything, he doesn’t produce notions about the world. He isn’t alarmed by any of this. Not being alarmed, he then attains nirvāṇa: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’

12.1.p22

“In this way, a monk turns away confused thoughts and has no grief by contemplating internal feeling. He turns away confused thoughts and has no grief by contemplating external feeling … by contemplating internal and external feeling. A monk contemplates internal and external feeling in this way.

12.1.p23

“How does a monk contemplate mind as mind? Here, a monk has a craving mind, and he realizes, ‘I have a craving mind.’ His mind is without craving, and he also realizes, ‘My mind is without craving.’ He has a hateful mind, and he realizes, ‘I have a hateful mind.’ His mind is without hate, and he also realizes, ‘My mind is without hate.’ He has a deluded mind, and he realizes, ‘I have a deluded mind.’ His mind is without delusion, and he also realizes, ‘My mind is without delusion.’

12.1.p24

“He has a mind with craving thoughts, and he realizes, ‘I have a mind with craving thoughts.’ His mind has no craving thoughts, and he realizes, ‘My mind has no craving thoughts.’ His mind has collected senses, and he realizes, ‘My mind has collected senses.’ His mind is without collected senses, and he realizes, ‘My mind is without collected senses.’ His mind has confused thoughts, and he realizes, ‘My mind has confused thoughts.’ His mind is without confusion, and he realizes, ‘My mind is without confusion.’ He has a scattered mind, and he also realizes, ‘I have a scattered mind.’ He has an unscattered mind, and he realizes, ‘I have an unscattered mind.’

12.1.p25

“He has a pervasive mind, and he realizes, ‘I have a pervasive mind.’ His mind isn’t pervasive, and he realizes, ‘My mind isn’t pervasive.’ He has a great mind, and he realizes, ‘I have a great mind.’ His mind isn’t great, and he realizes, ‘My mind isn’t great.’ He has a measureless mind, and he realizes, ‘I have a measureless mind.’ His mind isn’t measureless, and he realizes, ‘My mind isn’t measureless.’ His mind is in samādhi, and he realizes, ‘My mind is in samādhi.’ His mind isn’t in samādhi, and he realizes, ‘My mind isn’t in samādhi.’ His mind has yet to be liberated, and he realizes, ‘My mind has yet to be liberated.’ His mind is liberated, and he realizes, ‘My mind is liberated.’ A monk contemplates mind as mind as an abode of mindfulness in this way.

12.1.p26

“He contemplates [mind] as subject to arising and contemplates it as subject to ending. Again, he contemplates it as subject to arising and ending. Reflecting on these contemplations, he can know and see what should and shouldn’t be considered. Without depending on anything, he doesn’t produce notions about the world. Not producing such notions, he isn’t alarmed. Not being alarmed, then he has nothing remaining. Once nothing remains, he then attains nirvāṇa: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’

12.1.p27

“In this way, a monk turns away confused thoughts and has no grief by contemplating internal mind as mind as an abode of mindfulness … contemplates external mind … contemplates internal and external mind as mind as an abode of mindfulness. In this way, a monk contemplates mind as mind as an abode of mindfulness.

12.1.p28

“How does a monk contemplate principles as principles? Here, a monk cultivates the awakening factor of mindfulness based on observation, lack of desire, and cessation, and then he abandons bad things. He cultivates the awakening factor of teachings … cultivates the awakening factor of effort … cultivates the awakening factor of joy … cultivates the awakening factor of calm … cultivates the awakening factor of samādhi … cultivates the awakening factor of equanimity based on observation, lack of desire, and cessation, and then he abandons bad things. In this way, a monk contemplates principles as principles.

12.1.p29

“Furthermore, a monk is liberated from craving and abandons bad and unwholesome things. With perception and examination, his mindfulness is based on joy and happiness, and he abides in the first dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.

12.1.p30

“Furthermore, a monk abandons perception and examination, possesses an inner joy, and his mind is unified. Having achieved the absence of perception and examination, he is mindful, calm, joyous, and happy, and he abides in the second dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.

12.1.p31

“Furthermore, a monk abandons joy and cultivates equanimity. He’s constantly aware of his experience of the happiness that’s sought by noble people, which is detached, mindful, and pure, as he abides in the third dhyāna. In this way, a monk contemplates principles as principles as an abode of mindfulness.

12.1.p32

“Furthermore, a monk is detached from pleasant and painful thoughts. No longer saddened or joyous, he has no pleasure or pain. Being detached, mindful, and pure, he abides in the fourth dhyāna. Thus, a monk contemplates principles as principles as an abode of mindfulness.

12.1.p33

“He contemplates [principles] as subject to arising and contemplates them as subject to ending. Again, he contemplates them as subject to both arising and ending. He then attains the mindfulness abode of principles, and he can know and see them right in front of him. He turns away from confused notions, depends on nothing, and doesn’t produce notions about the world. Not producing such notions, he isn’t alarmed. Not being alarmed, [he then knows]: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished. I truly know that I’m no longer subject to existence.’

12.1.p34

“Monks, sentient beings become purified, distance themselves from grief, and no longer delight in notions by relying on this single-entry path. They then gain wisdom and attain nirvāṇa. That is, they cease the five hindrances and cultivate the four abodes of mindfulness.”

12.1.p35

When the monks heard what the Buddha taught, they rejoiced and approved.

12.1.p36

This sūtra is part of the Dharma Pearls translation project.

12.1.p37

Prepared by Charles Patton for SuttaCentral.

Spitefulness

12.2.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.2.p2

It was then that the Bhagavān addressed the monks, “I don’t see a single thing here that so quickly wears something away as spitefulness does the religious life. Therefore, monks, you should cultivate kindness and acceptance. Be kind in your physical conduct, kind in your verbal conduct, and kind in your mental conduct. Thus, monks, you should train yourselves.”

12.2.p3

When the monks who heard what the Buddha taught, they rejoiced and approved.

12.2.p4

This sūtra is part of the Dharma Pearls translation project.

12.2.p5

Prepared by Charles Patton for SuttaCentral.

The Most Honored

12.3.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.3.p2

It was then that the Bhagavān addressed the monks, “Suppose one person appears in the world who’s the most honored, supreme, and unmatched among gods and humans, Māra and demonic gods, and ascetics and priests. Their the best field of merit that can be served and honored. Who is that one person? It’s the Tathāgata, Arhat, and Completely Awakened One. When this one person appears in the world, he’s the most honored, supreme, and unmatched among gods, humans, asuras, Māra and demonic gods, and ascetics and priests. He’s the best field of merit that can be served and honored.

12.3.p3

“Therefore, monks, you should always support the Tathāgata. Thus, monks, you should train yourselves.”

12.3.p4

When the monks who heard what the Buddha taught, they rejoiced and approved.

12.3.p5

This sūtra is part of the Dharma Pearls translation project.

12.3.p6

Prepared by Charles Patton for SuttaCentral.

Watching over the Sick

12.4.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.4.p2

It was then that the Bhagavān addressed the monks, “If someone watches over the sick, then they’ve watched over me. Someone who looks after the sick has looked after me. Why is that? Right now, I myself am looking after the sick.

12.4.p3

“Monks, I don’t see a single person among the gods and the world’s ascetics and priests who gives the supreme and unsurpassed gift. The generosity that person practices is such a gift. They obtain a great reward, great virtue, become well known, achieve the complete attainments, and attain the sweet-tasting Dharma dew. That person is the Tathāgata, Arhat, and Completely Awakened One. He knows the supreme and unsurpassed gift of gifts, and his practice of generosity is such of gift. He obtains great rewards and great virtue …

12.4.p4

“To create the conditions for this [gift] to arise, I now say, ‘Someone who watches over the sick has watched over me.’ It’s no different. You’ll obtain that great fortune after a long time.

12.4.p5

“Thus, monks, you should train yourselves.”

12.4.p6

When the monks heard what the Buddha taught, they rejoiced and approved.

12.4.p7

This sūtra is part of the Dharma Pearls translation project.

12.4.p8

Prepared by Charles Patton for SuttaCentral.

Praise and Slander

12.5.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.5.p2

It was then that the Bhagavān addressed the monks, “Those who praise forest dwellers have praised me. Why is that? Because now I’m always praising forest dwellers. Those who slander forest dwellers then have slandered me.

12.5.p3

“Those who praise soliciting alms have praised me. Why is that? I’m always praising those who solicit alms. Those who slander soliciting alms have slandered me.

12.5.p4

“Those who praise sitting in solitude have praised me. Why is that? I’m always praising those who sit in solitude. Those who slander sitting in solitude have slandered me.

12.5.p5

“Those who praise dwelling in one place for one sitting have praised me. Why is that? I’m always praising those who dwell in one place for one sitting. Those who slander dwelling in one place for one sitting have slandered me.

12.5.p6

“If someone praises sitting under a tree, that’s no different than praising me. Why is that? I’m always praising those who sit under trees. If someone slanders someone for sitting under a tree, then they have slandered me.

12.5.p7

“Those who praise sitting on open ground have praised me. Why is that? I’m always praising those who sit on open ground. Those who slander someone for sitting on open ground have slandered me.

12.5.p8

“Those who praise living in uninhabited places have praised me. Why is that? I’m always praising those who live in uninhabited places. Those who slander someone for living in an uninhabited place have slandered me.

12.5.p9

“Those who praise wearing the five-peice robe have praised me. Why is that? I’m always praising those who wear five-piece robes. Those who slander someone for wearing the five-peice robe have slandered me.

12.5.p10

“Those who praise keeping three garments have praised me. Why is that? I’m always praising those who keep three garments. Those who slander someone for keeping three garments have slandered me.

12.5.p11

“Those who praise sitting in charnel grounds have praised me. Why is that? I’m always praising those who sit in charnel grounds. Those who slander someone for sitting in a charnel ground have slandered me.

12.5.p12

“Those who praise having a single meal have praised me. Why is that? I’m always praising those who take a single meal. Those who slander someone for taking a single meal have slandered me.

12.5.p13

“Those who praise eating at midday have praised me. Why is that? I’m always praising those who eat at midday. Those who slander someone for eating at midday have slandered me.

12.5.p14

“Those who praise the ascetic practices have praised me. Why is that? I’m always praising the ascetic practices. Those who slander someone because of the ascetic practices have slandered me.

12.5.p15

“Now, I teach the monks, ‘Someone should train like Mahākāśyapa and omit nothing.’ Why is that? These are the practices of the monk Kāśyapa.

12.5.p16

“Therefore, monks, always train the way Mahākāśyapa does. Thus, monks, you should train yourselves.”

12.5.p17

When the monks heard what the Buddha taught, they rejoiced and approved.

12.5.p18

This sūtra is part of the Dharma Pearls translation project.

12.5.p19

Prepared by Charles Patton for SuttaCentral.

Senior Years

12.6.p1

Thus I have heard: One time, the Buddha was staying at the Kalanda Bamboo Grove of Rājagṛha. He was accompanied by a large group of five hundred monks.

12.6.p2

At the time, Venerable Mahākāśyapa was living as a forest-dweller. When the time came, he solicited alms without distinguishing between the rich or the poor. He dwelled in one place for one sitting and never moved from it. He sat under trees, on open ground, or in uninhabited places. He wore the five-piece robe, and sometimes kept three garments. Sometimes, he stayed in charnel grounds. Sometimes, he took a single meal, sometimes he ate at midday, and sometimes he practiced the ascetic way, far into his senior years.

12.6.p3

After he ate, Venerable Mahākāśyapa went to meditate under a tree. After meditating, he rose from his seat, adjusted his robe, and went over to the Bhagavān.

12.6.p4

When he saw Kāśyapa coming from afar, the Bhagavān said, “Welcome, Kāśyapa!” Kāśyapa then went up to the Bhagavān, bowed his head at his feet, and sat to one side.

12.6.p5

The Bhagavan then said, “Kāśyapa, you’re in your senior years now, and your ambition is flagging. You may abandon soliciting alms … practicing the ascetic way. You may accept the invitations and clothing offered by householders, too.”

12.6.p6

Kāśyapa replied, “I’m not going to accept this instruction from the Tathāgata. Why is that? If I do as the Tathāgata says, I won’t acheive the supreme and correct awakening. I would instead become a solitary buddha. Even so, all the solitary buddhas practice forest-dwelling. When the time comes, they solicit alms without distinguishing between the rich or the poor. They dwell in one place for one sitting and never move from it. They sit under trees, on open ground, or in uninhabited places. They wear the five-piece robe and keep three garments. Sometimes, they stay in charnel grounds. Sometimes, they take a single meal, sometimes they eat at midday, and sometimes they practice the ascetic way. As I don’t dare abandon my original training, I’ll train in those other practices, too.”

12.6.p7

The Bhagavān told him, “Good, Kāśyapa! Good! The many benefits of a liberated person are measureless and broad, and then all the gods and people can be liberated. Why is that? Kāśyapa, if these ascetic practices exist in the world, then my Dharma will also exist in the world for a long time. If the Dharma exists in the world, it will bless others with the road to Heaven, and the three bad destinies will dwindle. People will become stream-enterers, once-returners, and non-returners, and the path of the three vehicles will survive in the world.

12.6.p8

“Therefore, monks, you should learn the way Kāśyapa trains. Thus, monks, you should train yourselves.”

12.6.p9

When the monks heard what the Buddha taught, they rejoiced and approved.

12.6.p10

This sūtra is part of the Dharma Pearls translation project.

12.6.p11

Prepared by Charles Patton for SuttaCentral.

Devadatta

12.7.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.7.p2

It was then that the Bhagavān addressed the monks, “Profit is a very serious thing that prevents people from attaining the supreme and correct awakening. Why is that?

12.7.p3

“Monks, that fool Devadattva took Prince *Pararuci’s offering of five hundred kettles of food. If he hadn’t given it to him, that fool Devadattva would have never done any evil. But the day came when Prince *Pararuci gave him five hundred kettles of food, and then Devadatta committed the five terrible sins. When his life ended, he was born in the Great Avici Hell.

12.7.p4

“From this, you should know that profit is a very serious thing that prevents people from attaining the supreme and correct awakening. [Therefore, monks,] you shouldn’t think of profit if such thoughts have yet to arise, and you should cease such thoughts if they do arise. Thus, monks, you should train yourselves.”

12.7.p5

When the monks heard what the Buddha taught, they rejoiced and approved.

12.7.p6

This sūtra is part of the Dharma Pearls translation project.

12.7.p7

Prepared by Charles Patton for SuttaCentral.

The Devadatta (2)

12.8.p1

Thus I have heard: One time, the Buddha was staying on Mount Gṛdhrakūṭa near Rājagṛha. He was accompanied by an assembly of 500 great monks.

12.8.p2

It was then that Devadatta had confused the Saṅgha, injured the Tathāgata’s foot, and instructed Ajātaśatru to arrest his father, who was king, and kill him. He had also killed an arhat nun. He made this statement to a large assembly, “Where is there any evil? Where does that evil come from? Who will receive the result of doing these evils? I didn’t do these evils, but I’ll receive their result?”

12.8.p3

There was a group of monks who heard this said when they entered Rājagṛha to solicit alms: “That fool Devadatta said this to a large assembly, ‘Where is there any evil? Where does that evil come from? Who will receive the result of doing these evils?’” After they were done eating, that group of monks took their robes and bowls, put there sitting mats over their right shoulders, and went to visit the Bhagavān. They bowed their heads at his feet and sat to one side.

12.8.p4

That group of monks then said to the Bhagavān, “The fool Devadatta said this to a large assembly: ‘How is it that doing evil brings no misfortune and making merit brings no reward? No one receives good or bad results.’”

12.8.p5

The Bhagavān addressed the monks, “There is evil; there are misdeeds. Good and bad actions both have their corresponding results. If that fool Devadatta knew there were good and bad results, then he would wither and become dejected and unhappy. Blood would bubble out from his face. But that Devadatta doesn’t know about those good and bad results, so he said to a large assembly: ‘There are no good and bad results. Doing evil brings no misfortune and doing good brings no fortune.’”

12.8.p6

The Bhagavān then spoke in verse:

12.8.p7

“A fool might decide for himself
That doing evil has no results,
But I’ve fully understood that
Good and evil have their results.

12.8.p8

“Therefore, monks, you must stay far away from evil and not get tired of making merit. Thus, monks, you should train yourselves.”

12.8.p9

When the monks heard what the Buddha taught, they rejoiced and approved.

12.8.p10

This sūtra is part of the Dharma Pearls translation project.

12.8.p11

Prepared by Charles Patton for SuttaCentral.

Skin

12.9.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.9.p2

It was then that Bhagavān addressed the monks, “Someone taking profit is a serious thing, not an easy thing, for it prevents a person from reaching the unconditioned abode. Why is that? The reward of profit cuts into a person’s skin. Cutting through skin, it cuts into their flesh. Cutting into their flesh, it cuts into their bones. Cutting into bone, it cuts into their marrow.

12.9.p3

“Therefore, monks, in this way, you should know that profit is a very serious thing. If thoughts of profit have yet to arise, then don’t produce them. If they’ve already arisen, then work to stop them. Thus, monks, you should train yourselves.”

12.9.p4

When the monks heard what the Buddha taught, they rejoiced and approved.

12.9.p5

This sūtra is part of the Dharma Pearls translation project.

12.9.p6

Prepared by Charles Patton for SuttaCentral.

Śrīla

12.10.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

12.10.p2

It was then that the Bhagavān addressed the monks, “Someone taking profit is a serious thing, not an easy thing, for it prevents a person from reaching the unconditioned abode. Why is that? If that monk Śrīla hadn’t craved profit, it wouldn’t have occurred to him to kill measureless beings. He was born in Hell after his body broke up and his life ended.”

12.10.p3

The Bhagavān then spoke in verse:

12.10.p4

“Taking profit is a serious thing;
It can ruin a person’s clean conduct.
Therefore, you must discipline your thinking;
Don’t take delight in that greedy longing.

12.10.p5

Because he attained samādhi, Śrīla
Ascended up to Lord Śakra’s palace.
He regressed from that spiritual knowledge
And then fell back down to a slaughterhouse.”

12.10.p6

“Therefore, monks, you should know from this that taking profit is a serious thing, not an easy thing. Control and prevent thoughts about profit before they arise. If they’ve already arisen, work to make them cease. Thus, monks, you should train yourselves.”

12.10.p7

When the monks heard what the Buddha taught, they rejoiced and approved.

12.10.p8

This sūtra is part of the Dharma Pearls translation project.

12.10.p9

Prepared by Charles Patton for SuttaCentral.

Linked texts (1)