Is the soul distinct from the body? Pt. 4 (sutra)

Rhys Davids (trans.), Jāliya Sutra (DN 7), suttacentral.net; Dhr. Seven (ed.), Wisdom Quarterly

SUTRA: "Discourse to Jāliya"

This sutra from the Long Discourses (DN) is mostly quoted verbatim by the Buddha from the previous sutra. Therefore, the next section in the Pali text is greatly abbreviated. The following is a fully expanded version, based on the text of the "Fruits of Recluseship Discourse" or Sāmaññaphala Sutra (DN 2) as translated by American scholar-monk Bhikkhu Bodhi. It should be noted that is not always possible to determine exactly how the expansion should be done.

• Part 3: Is the soul distinct from the body?

Restraint of the Sense Faculties

The wanderers asked the Buddha their question.

“And how, sirs, does the meditator guard the doors of the sense faculties? Herein, sirs, having seen a form with the eye, the meditator does not grasp at the [major] sign or the details.

“Since, if one were to dwell without restraint over the faculty of the eye, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the eye, and achieves restraint over the faculty of the eye.

“Having heard a sound with the ear the meditator does not grasp at the sign or the details. Since, if one were to dwell without restraint over the faculty of the ear, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the ear, and achieves restraint over the faculty of the ear.

“Having smelled a scent with the nose the meditator does not grasp at the sign or the details. Since, if one were to dwell without restraint over the faculty of the nose, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the nose, and achieves restraint over the faculty of the nose.

“Having tasted a flavor with the tongue the meditator does not grasp at the sign or the details. Since, if one were to dwell without restraint over the faculty of the tongue, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the tongue, and achieves restraint over the faculty of the tongue.

“Having touched a tangible object with the body the meditator does not grasp at the sign or the details. Since, if one were to dwell without restraint over the faculty of the body, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the body, and achieves restraint over the faculty of the body.

“Having cognized a mind-object with the mind, the meditator does not grasp at the sign or the details. Since, if one were to dwell without restraint over the faculty of the mind, harmful unskillful states such as covetousness and grief might assail one, one practices restraint, guards the faculty of the mind, and achieves restraint over the faculty of the mind.

“Endowed with this noble restraint of the sense faculties, one experiences within an unblemished happiness. In this way, sirs, the meditator guards the doors of the sense faculties.

Mindfulness and Clear Comprehension

“And how, sirs, is the meditator endowed with mindfulness and clear comprehension? Herein, sirs, in going forward and returning, the meditator acts with clear comprehension. In looking ahead and looking aside, one acts with clear comprehension.

“In bending and stretching the limbs, one acts with clear comprehension. In wearing the robes and cloak and using the alms-bowl, one acts with clear comprehension.

“In eating, drinking, chewing, and tasting, one acts with clear comprehension.

“In defecating and urinating, one acts with clear comprehension.

“In going, standing, sitting, lying down, waking up, speaking, and remaining silent, one acts with clear comprehension.

“In this way, sirs, the meditator is endowed with mindfulness and clear comprehension.

Contentment

“And how, sirs, is the meditator content? Herein, sirs, a meditator is content with robes to protect the body and almsfood to sustain the belly; wherever one goes one sets out taking only (the requisites) along.

“Just as a bird, wherever it goes, flies with its wings as its only burden, in the same way a meditator is content with robes to protect the body and almsfood to sustain the belly; wherever one goes one sets out taking only (requisites) along. In this way, sirs, the meditator is content.

Abandoning the Hindrances

“Endowed with this noble aggregate of moral discipline, this noble restraint over the sense faculties, this noble mindfulness and clear comprehension, and this noble contentment, one resorts to a secluded dwelling — a forest, the foot of a tree, a mountain, a glen, a hillside cave, a cremation ground, a jungle grove, the open air, a heap of straw.

“After returning from alms-round, following the meal, one sits down, crosses legs, holds body erect, and sets up mindfulness in front.

“Having abandoned covetousness for the world, one dwells with a mind free from covetousness; one purifies the mind from covetousness.

“Having abandoned ill will and hatred, one dwells with a benevolent mind, sympathetic for the welfare of all living beings; one purifies the mind from ill will and hatred.

“Having abandoned dullness and drowsiness, one dwells perceiving [inner nimitta] light, mindful and clearly comprehending; one purifies the mind from dullness and drowsiness.

“Having abandoned restlessness and worry, one dwells at ease within, with a peaceful mind; one purifies the mind from restlessness and worry.

“Having abandoned doubt, one dwells as one who has passed beyond doubt, unperplexed about wholesome states; one purifies the mind from doubt.

“Sirs, suppose a man were to take a loan and apply it to his business, and his business were to succeed, so that he could pay back his old debts and would have enough money left over to maintain a wife. He would reflect on this, and as a result he would become glad and experience joy.

“Again, sirs, suppose a man were to become sick, afflicted, gravely ill, so that he could not enjoy his food and his strength would decline. After some time he would recover from that illness and would enjoy his food and regain his bodily strength. He would reflect on this, and as a result he would become glad and experience joy.

“Again, sirs, suppose a man were locked up in a prison. After some time he would be released from prison, safe and secure, with no loss of his possessions. He would reflect on this, and as a result he would become glad and experience joy.

“Again, sirs, suppose a man were a slave, without independence, subservient to others, unable to go where he wants. After some time he would be released from slavery and gain his independence; he would no longer be subservient to others but a free man able to go where he wants. He would reflect on this, and as a result he would become glad and experience joy.

“Again, sirs, suppose a man with wealth and possessions were travelling along a desert road where food was scarce and dangers were many. After some time he would cross over the desert and arrive safely at a village which is safe and free from danger. He would reflect on this, and as a result he would become glad and experience joy.

“In the same way, sirs, when a meditator sees that these Five Hindrances are unabandoned within, one regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.

“But when one sees that these Five Hindrances have been abandoned within, one regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.

“When one sees that these Five Hindrances have been abandoned within, gladness arises. When one is gladdened, rapture arises. When the mind is filled with rapture, the body becomes tranquil; tranquil in body, one experiences happiness; being happy, the mind becomes concentrated. CONTINUED IN PART V