Dhr. Seven, Wisdom Quarterly based on Ven. Thanissaro translation Sankha Sutta (SN 42.8)
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| The Buddha reflected in Thailand (nojustnut/flickr.com) |
Although Jainism, like Buddhism,
teaches a doctrine or dharma concerning the moral consequences of actions (karma), the teachings of
the two traditions differ in many ways. This sutra points out two major differences -- the complexity of the karmic process
and the application of its proper understanding to the psychology of teaching. A simplistic or fatalistic view is inconsistent and leads to unfortunate results
for any person who believes in it, that is, who compounds past bad karma with current wrong view. The actual complexity of karma allows for past unwholesome deeds to be overcome by refraining from harmful action now and in the future and developing boundlessly expansive states of friendliness, compassion, appreciation, and equanimity. In such states, the unavoidable consequences of past harmful actions count for almost nothing. The Buddha also shows how his method of teaching is more useful than that of Mahavira (Nigantha Nattaputta) the Jains in that it actually helps free the mind/heart from debilitating feelings of guilt and remorse and leads to the overcoming of past karma.
The Trumpet Sutra
Thus have I heard. Once when the Blessed One was staying near Nalanda in the Pavarika Mango Grove, Asibandhakaputta the village chieftain, a disciple of the Niganthas [Jains], went to the Blessed One, bowed, and sat respectfully to one side. The Blessed One said:
"Chieftain, how does Nigantha Nataputta [the founder of Jainism] teach the dharma to his disciples?"
"Nigantha Nataputta teaches the dharma to his disciples in this way, venerable sir:
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| The Buddha takes questions and answers in surprising ways (templenews.org) |
Thus have I heard. Once when the Blessed One was staying near Nalanda in the Pavarika Mango Grove, Asibandhakaputta the village chieftain, a disciple of the Niganthas [Jains], went to the Blessed One, bowed, and sat respectfully to one side. The Blessed One said:
"Chieftain, how does Nigantha Nataputta [the founder of Jainism] teach the dharma to his disciples?"
"Nigantha Nataputta teaches the dharma to his disciples in this way, venerable sir:
- 'All who take life...
- 'All who steal...
- 'All who indulge in sexual misconduct...
- 'All who speak falsely are destined for a state of deprivation, destined for hell.
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| Buddha reflection (Anekphoto/flickr.com) |
"What do you think, chieftain: If a person is one who takes life... is one who takes what is not given... is one who indulges in sexual misconduct... is one who speaks falsely, then taking into consideration the time spent doing and not doing, whether by day or night, which time is more: the time one spends taking life, taking what is not given, taking sexual liberties, taking the truth in vain, or the time one spends not [doing such things]?"
"If a person is one who takes life... who takes what is not given... who takes sexual liberties... who takes the truth in vain, venerable sir, then taking into consideration time spent doing and not doing, whether by day or night, then the time one spends [doing such things] is less; the time one spends not [doing such things] is certainly more. Therefore, if it is true that, 'Whatever one keeps doing, by that is one led [to a state of rebirth],' then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta's words."
"There is the case, chieftain, where a certain teacher holds this doctrine, holds this view: 'All who take life... All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' A disciple has confidence (faith, conviction, trust) in that teacher, and the thought occurs: 'Our teacher holds this doctrine, holds this view: "All who take life are destined for a state of deprivation, destined for hell." There are living beings whom I have killed. I, too, am destined for a state of deprivation, destined for hell!'
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| Hell, naraka, one of the woeful destinations, Japanese depiction (what-buddha-said.net) |
"One clings to that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then -- just as if one were to be carried off by wardens and put there -- one would fall into hell just as if one had been placed there.
"[The thought occurs,] 'Our teacher holds this doctrine, holds this view: 'All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' There are lies... that I have told. I, too, am destined for a state of deprivation, destined for hell.' One fastens onto that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then as if one were to be carried off by wardens, one would fall into hell just as if one had been placed there.
"There is the case, chieftain, where a Tathagata [a samma-sam-buddha, a Wayfarer, a Welcome One, a Well-gone One] appears in the world, worthy [of gifts and hospitality] and rightly self-awakened, consummate in clear knowledge and conduct, well-gone, a knower of the worlds, unexcelled trainer of those to be tamed, teacher of humans and devas, enlightened, blessed. In various ways he rebukes and criticizes the taking of life and admonishes: 'Abstain from taking life.'
"He rebukes and criticizes taking what is not given and admonishes: 'Abstain from taking what is not given.' He rebukes and criticizes indulging in sexual misconduct and admonishes: 'Abstain from indulging in sexual misconduct.' He rebukes and criticizes speaking falsely and admonishes: 'Abstain from false speech.'
"A disciple has confidence in that teacher and reflects: 'The Blessed One in a variety of ways rebukes and criticizes the taking of life and admonishes: "Abstain from taking life." There are living beings 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 harmful deed of mine will not be undone.' So, reflecting in this way, one abandons right then and there the taking of life and, from then on, refrains from taking life. This is how there comes to be the abandoning of that harmful action (karma). This is how there comes to be the transcending of that harmful action.
1. Having abandoned the taking of life, one refrains from it.
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned sexual misconduct, one refrains from it.
4. Having abandoned false speech, 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 chatter, one refrains from it.
8. Having abandoned covetousness, one's mind/heart is free of it.
9. Having abandoned ill will, one's mind/heart is free of it.
10. Having abandoned wrong view, one adopts right view.
"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through friendliness is so developed, so pursued, any deed done to a limited extent no longer remains there, no longer stays there.
"That disciple of the noble ones -- free of covetousness, free of ill will, unbewildered, alert, and mindful -- keeps pervading the first direction with awareness imbued with compassion... with awareness imbued with appreciation... with awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth direction. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with equanimity -- abundant, grown great, immeasurable, free of hostility, free of ill will.
"Just as a strong conch-trumpet blower can notify the four directions
without difficulty, in the same way, when the wisdom-liberation
through equanimity is so developed, so pursued, any karma done to a
limited extent no longer remains there, no longer stays there."
Reaction
When this was said, Asibandhakaputta the village chieftain, the disciple of the Niganthas (Jains), said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! It is just as if one were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see what was there to be seen! In the same way has the Blessed One -- through many lines of reasoning -- made the Dharma clear. I go to the Blessed One for guidance. I go to the Dharma for guidance. I go to the Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward."
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned sexual misconduct, one refrains from it.
4. Having abandoned false speech, 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 chatter, one refrains from it.
8. Having abandoned covetousness, one's mind/heart is free of it.
9. Having abandoned ill will, one's mind/heart is free of it.
10. Having abandoned wrong view, one adopts right view.
- [See "Ten Courses of Unwholesome and Wholesome Conduct," Bhikkhu Bodhi.]
"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through friendliness is so developed, so pursued, any deed done to a limited extent no longer remains there, no longer stays there.
"That disciple of the noble ones -- free of covetousness, free of ill will, unbewildered, alert, and mindful -- keeps pervading the first direction with awareness imbued with compassion... with awareness imbued with appreciation... with awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth direction. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with equanimity -- abundant, grown great, immeasurable, free of hostility, free of ill will.
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| Buddha, Thailand (Andyzart/flickr.com) |
Reaction
When this was said, Asibandhakaputta the village chieftain, the disciple of the Niganthas (Jains), said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! It is just as if one were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see what was there to be seen! In the same way has the Blessed One -- through many lines of reasoning -- made the Dharma clear. I go to the Blessed One for guidance. I go to the Dharma for guidance. I go to the Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward."
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