The Buddha on Jainism and Karma (sutra)

Seven, Wisdom Quarterly translation, "The Conch-Trumpet" discourse, Sankha Sutta (S 42.8)

Jainism's Mahavira, the Nigantha Nataputta

Once the Buddha was residing near Nalanda in the Parileyyaka mango grove. The headman Asibandhakaputta, a disciple of the Niganthas [Jains], went to him and respectfully bowed and sat to one side. 

   

Then the Buddha asked: "Headman, how does the Nigantha Nataputta [Mahavira, the founder of Jainism] teach the dharma (path, doctrine) to his disciples?"

"Venerable sir, the Nigantha Nataputta teaches the [Jain] dharma to his disciples in this way: 

1. 'All who take life are destined for a state of deprivation, destined for hell [one or more hellish states].
2. All who take what is not given...
3. All who take sexual liberties...
4. All who take the truth in vain [lie in various ways] are destined for a state of deprivation, destined for hell. 
5. Whatever one does frequently, by that is one led [to states of rebirth].'

"That is how the Nigantha Nataputta teaches the dharma to his disciples.

 

"If it is true," the Buddha replied, "that 'Whatever one does frequently, by that is one led [to states of rebirth]' then no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words.

  

"Headman, what do you think? If a person is one who takes life, taking into consideration time spent doing and not doing, by day and by night, which is greater, the time spent taking life or the time spent not taking life?"

 

"Venerable sir, if a person is one who takes life, taking into consideration time spent doing and not doing, by day and by night, the time spent taking life is less; the time spent not taking life is certainly more. Then, if it is true that 'Whatever one does frequently, by that is one led [to states of rebirth]' no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words."

 

"Headman, what do you think? If a person is one who takes what is not given... takes sexual liberties... takes the truth in vain [engages in perjury, divisive, harsh, or idle speech, all of which amounts to much more than bearing false witness]... then, taking into consideration time spent doing and not doing, by day and by night, which is greater, the time spent taking the truth in vain or the time not spent in this way?"

 

"If a person... then the time spent taking the truth in vain is less; the time spent not doing so is certainly more. Then, if it is true that 'Whatever one does frequently, by that is one led,' no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words."

 

Consequence of this view

"Headman, take for instance a certain teacher who holds to this doctrine, to this view: 'All who take life are destined for a state of deprivation, destined for hell. All who take what is not given... who take sexual liberties... who take the truth in vain... are destined for a state of deprivation, destined for hell.'

   

"A disciple has confidence in such a teacher, so the thought naturally occurs: 'Our teacher holds to this doctrine, holds to this view: "All who take life are destined for a state of deprivation, destined for hell." There are living beings whom I have killed. So I am destined for a state of deprivation, destined for hell.'

   

"Such a disciple clings to [becomes affixed, stuck, trapped by] that view. Without abandoning that doctrine, without abandoning that state of mind, without relinquishing that view, then it will be just as if that person were to be carried off and placed in hell.

 

"[The thought occurs:] 'Our teacher holds to this doctrine, holds to this view: 'All who take what is not given... who take sexual liberties... who take the truth in vain... are destined for a state of deprivation, destined for hell.' [I have done these things]. So I am destined for a state of deprivation, destined for hell.' 

   

"Such a disciple clings to that view. Without abandoning that doctrine, without abandoning that state of mind, without relinquishing that view, then it will be just as if that person were to be carried off and placed in hell.

What the Buddha teaches

The Buddha (Beggs/flickr.com)

"Headman, it happens [very rarely] that a Tathagata, worthy and perfectly enlightened, appears in the world, consummate in clarity and conduct, welcome and well-gone [having arrived at enlightenment and escaped samsara], knower of the universe, unexcelled trainer of those to be tamed, teacher of human and light beings, fully awakened, and blessed. In various ways he

• criticizes and censures taking life saying: 'Abstain from taking life,'
• criticizes and censures taking what is not given saying, 'Abstain from theft,'
• criticizes and censures taking sexual liberties saying, 'Abstain from sexual misconduct,'
• criticizes and censures taking the truth in vain saying, 'Abstain from [various kinds of harmful speech like] lying.'

"A disciple has confidence in such a teacher and reflects: 'The Blessed One in a variety of ways criticizes and censures the taking of life saying, "Abstain from taking life." There are living beings whom I have deprived of [length of] life to a greater or lesser extent. That was not right. That was not skillful. But if I become remorseful due to it, such unwholesome karma (deeds) of mine will not be undone.'

 

"Wisely reflecting in this way, one abandons taking life right then and in the future refrains from it. This is how there comes to be the abandoning of such unskillful karma. This is how there comes to be the transcending of such unprofitable karma.

 

"[One goes on to wisely reflect:] 'The Blessed One in a variety of ways criticizes and censures taking what is not given... taking sexual liberties... taking the truth in vain... saying, "Abstain from [such unskillful karma]." [I have done these things] to a greater or lesser extent. That was not right. That was not skillful. But if I become remorseful for that reason, such unskillful karma of mine will not be undone.' 

  

"So wisely reflecting in this way, one abandons [these actions] right then and in the future refrains from [them]. This is how there comes to be the abandoning of such unwholesome karma. This is how there comes to be the transcending of such unprofitable karma.

1. "Having abandoned the taking of life, one refrains from taking life.
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned taking sexual liberties, one refrains from it.
4. Having abandoned perjury, one refrains from it.
5. Having abandoned divisive speech, one refrains from it.
6. Having abandoned harsh speech, one refrains from it.
7. Having abandoned idle chitchat, one refrains from it.
8. Having abandoned greed, one cultivates non-greed [such as contentment, unselfishness, generosity, beneficence, liberality, etc.].
9. Having abandoned ill will, one cultivates compassion [friendliness, concern, sympathy, non-bias, loving kindness, consideration, etc.]
10. Having abandoned wrong views, one cultivates right views [through mindfulness, clear comprehension, presence of mind, wide learning, reflection, questioning, listening, contemplation, bare awareness, wisdom, liberating insight].

"Headman, such a disciple of noble ones -- devoid of greed, hatred/fear, perplexity and instead full of contentment, serenity, and mindfulness -- pervades one direction [east] with an awareness imbued with goodwill, likewise the second, third, and fourth [cardinal] directions.

  

"So above, below, and all around, everywhere one pervades the all-encompassing universe [space] with an awareness imbued with goodwill -- grown abundant, exalted, immeasurable, free of hostility, free of ill will. 

   

"Just as a strong conch-trumpet blower can reach the four cardinal directions without any difficulty, in the same way, when liberating insight is so developed and so pursued through goodwill, any deed done to a limited extent no longer remains there, no longer stays there.

  

"Such a disciple of noble ones -- devoid of covetousness, aversion, delusion and instead full of radiant kindness, compassion, and mindfulness -- pervades one direction with an awareness imbued with compassion... joyful appreciation... equanimity, likewise the second, third, and fourth directions. 

 

"So above, below, and all around, everywhere one pervades the all-encompassing universe with an awareness imbued with equanimity -- grown abundant, exalted, immeasurable, free of hostility, free of ill will.

   

"Just as a strong conch-trumpet blower can reach the four cardinal directions without any difficulty, in the same way, when liberating insight is so developed and so pursued through equanimity, any deed done to a limited extent no longer remains there, no longer stays there."

  

When this was said, the [Jain] headman Asibandhakaputta, disciple of the Niganthas, said to the Buddha: 

  

"Excellent, venerable sir, excellent! It is just as if one were to place upright what was upset, or were to reveal what was hidden, or were to point out the way to one who was lost, or were to carry a lamp into the dark so that those with eyes could see! In just the same way the Blessed One through many explanations has made the Dharma clear.

  

"I go to the Blessed One for guidance, to the Dharma for guidance, and to the [accomplished] Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward so long as life lasts."