1617

I. Right Understanding

1. RIGHT VIEW COMES FIRST

“Monks, right view comes first. And how does right view come first? One understands wrong view as wrong view and right view as right view: this is one’s right view.

“And what is wrong view? ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ This is wrong view.

“And what is right view? Right view, I say, is twofold: there is right view that is affected by influxes, partaking of merit, ripening in the acquisitions; and there is right view that is noble, free of influxes, supramundane, a factor of the path.²

“And what is right view that is subject to the influxes, partaking of merit, ripening in the acquisitions? ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ This is right view that is subject to the influxes, partaking of merit, ripening in the acquisitions.

“And what is right view that is noble, free of influxes, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is without influxes, who possesses the noble path and is developing the noble path: this is right view that is noble, free of influxes, supramundane, a factor of the path.

“One makes an effort to abandon wrong view and to enter upon right view: this is one’s right effort. Mindfully one abandons wrong view,18 mindfully one enters upon and abides in right view: this is one’s right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort, and right mindfulness.”

(from MN 117, MLDB 934–35)

2. UNDERSTANDING THE UNWHOLESOME AND THE WHOLESOME

[The Venerable Sāriputta said:] “When, friends, a noble disciple understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma.

“And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? The destruction of life is unwholesome; taking what is not given is unwholesome; sexual misconduct is unwholesome; false speech is unwholesome; divisive speech is unwholesome; harsh speech is unwholesome; idle chatter is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome. And what is the root of the unwholesome? Greed is a root of the unwholesome; hatred is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.

“And what is the wholesome? Abstention from the destruction of life is wholesome; abstention from taking what is not given is wholesome; abstention from sexual misconduct is wholesome; abstention from false speech is wholesome; abstention from divisive speech is wholesome; abstention from harsh speech is wholesome; abstention from idle chatter is wholesome; non-covetousness is wholesome; benevolence is wholesome; right view is wholesome. This is called the wholesome. And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hatred is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.”

(from MN 9, MLDB 132–33)

3. A MISCELLANY ON KAMMA

[The Buddha is addressing the monks:] “When it was said: ‘Kamma should be understood, the source and origin of kamma should be understood, the diversity of kamma should be understood, the result of kamma should be understood, the cessation of kamma should be understood, and the way leading to the cessation of kamma should be understood,’ for what reason was this said?

“It is volition, monks, that I call kamma. For having willed, one acts by body, speech, or mind.

“And what is the source and origin of kamma? Contact is its source and origin.

“And what is the diversity of kamma? There is kamma to be experienced in hell; kamma to be experienced in the animal realm; kamma to be experienced in the realm of afflicted spirits; kamma to be experienced in the human world; and kamma to be experienced in the deva world. This is called the diversity of kamma.

“And what is the result of kamma? The result of kamma, I say, is threefold: [to be experienced] in this very life, or in the [next] rebirth, or on some subsequent occasion. This is called the result of kamma.

“And what, monks, is the cessation of kamma? With the cessation of contact there is cessation of kamma.

“This noble eightfold path is the way leading to the cessation of kamma, namely, right view . . . right concentration.

“When, monks, a noble disciple thus understands kamma, the source and origin of kamma, the diversity of kamma, the result of kamma, the cessation of kamma, and the way leading to the cessation of kamma, he understands this penetrative spiritual life to be the cessation of kamma.”

(from AN 6:63, NDB 963)

4. BEINGS FARE ACCORDING TO THEIR KAMMA

[The Buddha is speaking to a brahmin:] “When, brahmin, my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook action based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma. This was the second clear knowledge20 attained by me in the middle watch of the night. Ignorance was dispelled, clear knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my second breaking out, like that of the chick breaking out of the eggshell.”

(AN 8:11, NDB 1128–29)

5. WHEN YOU KNOW FOR YOURSELVES

The Kālāmas of Kesaputta approached the Blessed One and said to him: “Bhante, there are some ascetics and brahmins who come to Kesaputta. They explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Bhante, as to which of these good ascetics speak truth and which speak falsehood.”

“It is fitting for you to be perplexed, Kālāmas, it is fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our guru.’ But when, Kālāmas, you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise;21 these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.

“What do you think, Kālāmas? When greed, hatred, and delusion arise in a person, is it for his welfare or for his harm?” – “For his harm, Bhante.” – “Kālāmas, one overcome by greed, hatred, and delusion, with mind obsessed by them, destroys life, takes what is not given, transgresses with another’s wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?” – “Yes, Bhante.”

“What do you think? Are these things wholesome or unwholesome?” – “Unwholesome, Bhante.” – “Blameworthy or blameless?” – “Blameworthy, Bhante.” – “Censured or praised by the wise?” – “Censured by the wise, Bhante.” – “Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?” – “Accepted and undertaken, these things lead to harm and suffering. So we take it.”

“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition. . . . But when you know for yourselves: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering,” then you should abandon them,’ it is because of this that this was said.

“Come, Kālāmas, do not go by oral tradition . . . or because you think: ‘The ascetic is our guru.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them.

“What do you think, Kālāmas? When a person is without greed, hatred, and delusion, is it for his welfare or for his harm?” – “For his welfare, Bhante.” – “Kālāmas, a person not overcome by greed, hatred, and delusion, whose mind is not obsessed by them, does not destroy life, take what is not given, transgress with another’s wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?” – “Yes, Bhante.”

“What do you think, Kālāmas? Are these things wholesome or unwholesome?” – “Wholesome, Bhante.” – “Blameworthy or blameless?” – “Blameless, Bhante.” – “Censured or praised by the wise?” – “Praised by the wise, Bhante.” – “Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?” – “Accepted and undertaken, these things lead to welfare and happiness. So we take it.”

“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition. . . . But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should live in accordance with them,’ it is because of this that this was said.”

(from AN 3:65, NDB 280–82)

6. A TEACHING APPLICABLE TO ONESELF

The householders of Bamboo Gate said to the Blessed One: “Please teach us the Dhamma in such a way that we might dwell happily at home and after death be reborn in a good destination, in a heavenly world.”

“I will teach you, householders, a Dhamma exposition applicable to oneself. Listen to that and attend closely, I will speak.” – “Yes, sir,” those brahmin householders of Bamboo Gate replied. The Blessed One said this:

“What, householders, is the Dhamma exposition applicable to oneself? Here, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live . . . and am averse to suffering, if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another — of one who wishes to live, who does not wish to die, who desires happiness and is averse to22 suffering — that would not be pleasing and agreeable to the other. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from taking what is not given, exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to commit adultery with my wife, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wife of another, that would not be pleasing and agreeable to the other. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other. . . .’ Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other. . . . ’ Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects.”

(from SN 55:7, CDB 1797–99)