Conduct, Concentration, And Intellect

Thus have I heard. The Venerable Ānanda was once staying at Sāvatthī in the Jeta Wood, in Anāthapiṇḍika’s pleasaunce, shortly after the Exalted One had died away. Now at that time the young Brahman Subha, the son of the man of Tudi, was dwelling at Sāvatthī on some business or other.

Now Subha, the young Brahman, addressed a certain young man, and said:

‘Come now, young man. Go to the Samaṇa Ānanda, and ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and say: “’Twere well if the Venerable Ānanda would be so kind as to pay a visit to Subha, the young Brahman, the son of the man of Tudi.”’

‘Very well, Sir,’ said that young man in reply. And he went to the place where the Venerable Ānanda was staying, and exchanged with him the greetings and compliments of politeness and courtesy, and took his seat apart. And, so seated, he delivered to the Venerable Ānanda the message with which he had been charged.

On hearing that message, the Venerable Ānanda said to him:

‘It is not just now, young man, convenient, for I have just taken medicine. But perhaps I may be able to go on the morrow, if so be that conditions and opportunity seem fit.’

Then that young man arose from his seat, and went to Subha, and told him all, and added:

‘So, Sir, the matter has been so far accomplished that perhaps the Venerable Ānanda may be able to come on the morrow, if so be that conditions and opportunity seem fit.’

And the Venerable Ānanda, when the night had passed away, dressed himself early in the morning, and went, in his robes and carrying his bowl, with a Bhikkhu from the Cetiya country, as his attendant, to Subha’s house, and took his seat on the mat spread out for him. And Subha, the young Brahman, the son of the man of Tudi, came there where he sat, and exchanged with the Venerable Ānanda the greetings and compliments of politeness and courtesy, and took his seat on one side. And, so seated, he said to the Venerable Ānanda:

‘You, Sir, have waited long on the Venerable Gotama, constantly near him, continually in his company. You, Sir, will know what were the things the Venerable Gotama was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. What were they, Ānanda?’

‘Three are the bodies of doctrine, O Brahman, which the Exalted One was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence.’

‘And what, Ānanda, is this so noble body of doctrine regarding right conduct (Sīla) in praise of which the Venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’

The next section in the Pali text is greatly abbreviated. The following is a fully expanded version, based on the text of DN 2, Sāmaññaphala Sutta as translated by Bhikkhu Bodhi. Note that it is not always possible to determine exactly how the expansion should be done.

“Herein, young Brahman, a Tathāgata arises in the world, a worthy one, perfectly enlightened, endowed with clear knowledge and conduct, accomplished, a knower of the world, unsurpassed trainer of men to be tamed, teacher of gods and men, enlightened and exalted. Having realized by his own direct knowledge this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its rulers and people, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, possessing meaning and phrasing; he reveals the holy life that is fully complete and purified.

“A householder, or a householder’s son, or one born into some other family, hears the Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Endowed with such faith, he reflects: ‘The household life is crowded, a path of dust. Going forth is like the open air. It is not easy for one dwelling at home to lead the perfectly complete, perfectly purified holy life, bright as a polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from home to homelessness.’

“After some time he abandons his accumulation of wealth, be it large or small; he abandons his circle of relatives, be it large or small; he shaves off his hair and beard, puts on saffron robes, and goes forth from home to homelessness.

“When he has thus gone forth, he lives restrained by the restraint of the Pātimokkha, possessed of proper behaviour and resort. Having taken up the rules of training, he trains himself in them, seeing danger in the slightest faults. He comes to be endowed with wholesome bodily and verbal action, his livelihood is purified, and he is possessed of conduct. He guards the doors of his sense faculties, is endowed with mindfulness and clear comprehension, and is content.

The Small Section on Moral Discipline

“And how, young Brahman, is the bhikkhu possessed of moral discipline? Herein, young Brahman, having abandoned the destruction of life, the bhikkhu abstains from the destruction of life. He has laid down the rod and weapon and dwells conscientious, full of kindness, sympathetic for the welfare of all living beings. This, young Brahman, pertains to his moral discipline.

“Having abandoned taking what is not given, he abstains from taking what is not given. Accepting and expecting only what is given, he lives in honesty with a pure mind. This, young Brahman, pertains to his moral discipline.

“Having abandoned incelibacy, he leads the holy life of celibacy. He dwells aloof and abstains from the vulgar practice of sexual intercourse. This, young Brahman, pertains to his moral discipline.

“Having abandoned false speech, he abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world. This, young Brahman, pertains to his moral discipline.

“Having abandoned slander, he abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord. This, young Brahman, pertains to his moral discipline.

“Having abandoned harsh speech, he abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, polite, amiable and agreeable to the manyfolk. This, young Brahman, pertains to his moral discipline.

“Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual and beneficial, speaks on the Dhamma and the Discipline. His words are worth treasuring; they are timely, backed by reasons, measured, and connected with the good. This, young Brahman, pertains to his moral discipline.

“He abstains from damaging seed and plant life. This, young Brahman, pertains to his moral discipline.

“He eats only in one part of the day, refraining from food at night and from eating at improper times. This, young Brahman, pertains to his moral discipline.

“He abstains from dancing, singing, instrumental music, and from witnessing unsuitable shows. This, young Brahman, pertains to his moral discipline.

“He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents. This, young Brahman, pertains to his moral discipline.

“He abstains from high and luxurious beds and seats. This, young Brahman, pertains to his moral discipline.

“He abstains from accepting gold and silver. This, young Brahman, pertains to his moral discipline.

“He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares. This, young Brahman, pertains to his moral discipline.

“He abstains from accepting fields and lands. This, young Brahman, pertains to his moral discipline.

“He abstains from running messages and errands. This, young Brahman, pertains to his moral discipline.

“He abstains from buying and selling. This, young Brahman, pertains to his moral discipline.

“He abstains from dealing with false weights, false metals, and false measures. This, young Brahman, pertains to his moral discipline.

“He abstains from the crooked ways of bribery, deception, and fraud. This, young Brahman, pertains to his moral discipline.

“He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence. This, young Brahman, pertains to his moral discipline.

“This too pertains to his moral discipline. This, young Brahman, pertains to his moral discipline.

The Intermediate Section on Moral Discipline

“Whereas some recluses and brahmins, while living on food offered by the faithful, continually cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—he abstains from damaging seed and plant life. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored-up goods, such as stored-up food, drinks, garments, vehicles, bedding, scents, and comestibles—he abstains from the use of stored-up goods. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as:

shows featuring dancing, singing, or instrumental music;
theatrical performances;
narrations of legends
music played by hand-clapping, cymbals, and drums;
picture houses;
acrobatic performances;
combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails;
stick-fights, boxing, and wrestling;
sham-fights, roll-calls, battle-arrays, and regimental reviews—

he abstains from attending such unsuitable shows. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, indulge in the following games and recreations:

aṭṭhapada (a game played on an eight-row chessboard);
dasapada (a game played on a ten-row chessboard);
ākāsa (played by imagining a board in the air);
parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines);
santika (“spillikins,” assembling the pieces in a pile, removing and returning them without disturbing the pile);
khalika (dice games);
ghaṭika (hitting a short stick with a long stick);
salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.);
akkha (ball games);
paṅgacīra (blowing through toy pipes made of leaves);
vaṅkaka (ploughing with miniature ploughs);
mokkhacika (turning somersaults);
ciṅgulika (playing with paper windmills);
pattāḷaka (playing with toy measures);
rathaka (playing with toy chariots);
dhanuka (playing with toy bows);
akkharika (guessing at letters written in the air or on one’s back);
manesika (guessing others’ thoughts);
yathāvajja (games involving mimicry of deformities)—

he abstains from such games that are a basis for negligence. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as:

spacious couches;
thrones with animal figures carved on the supports;
long-haired coverlets;
multi-colored patchwork coverlets;
white woollen coverlets
woollen coverlets embroidered with flowers;
quilts stuffed with cotton;
woollen coverlets embroidered with animal figures;
woollen coverlets with hair on both sides or on one side;
bedspreads embroidered with gems;
silk coverlets;
dance-hall carpets;
elephant, horse, or chariot rugs;
rugs of antelope-skins;
choice spreads made of kadali-deer hides;
spreads with red awnings overhead;
couches with red cushions for head and feet—

he abstains from the use of such high and luxurious beds and seats. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following:

rubbing scented powders into the body
massaging with oils
bathing in perfumed water
kneading the limbs
mirrors
ointments
garlands
scents
unguents
face-powders
make-up
bracelets
head-bands
decorated walking sticks
ornamented medicine-tubes
rapiers
sunshades
embroidered sandals
turbans
diadems
yaktail whisks
and long-fringed white robes—

he abstains from the use of such devices for embellishment and beautification. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as:

talk about kings, thieves, and ministers of state
talk about armies, dangers, and wars
talk about food, drink, garments, and lodgings;
talk about garlands and scents;
talk about relations, vehicles, villages, towns, cities, and countries;
talk about women and talk about heroes;
street talk and talk by the well;
talk about those departed in days gone by;
rambling chit-chat;
speculations about the world and about the sea;
talk about gain and loss—

he abstains from such frivolous chatter. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another):

‘You don’t understand this doctrine and discipline. It is I who understand this doctrine and discipline.’

‘How can you understand this doctrine and discipline?’

‘You’re practising the wrong way. I’m practicing the right way.’

‘I’m being consistent. You’re inconsistent.’

‘What should have been said first you said last, what should have been said last you said first.’

‘What you took so long to think out has been confuted.’

‘Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can’—

he abstains from such wrangling argumentation. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): ‘Go here, go there, take this, bring that from there’—he abstains from running such messages and errands. This, young Brahman, pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain, he abstains from such kinds of scheming and talking. This, young Brahman, pertains to his moral discipline.

The Large Section on Moral Discipline

“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:

prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet, etc.;
divining by means of omens and signs;
making auguries on the basis of thunderbolts and celestial portents;
interpreting ominous dreams;
telling fortunes from marks on the body;
making auguries from the marks on cloth gnawed by mice;
offering fire oblations;
offering oblations from a ladle;
offering oblations of husks, rice powder, rice grains, ghee and oil to the gods;
offering oblations from the mouth;
offering blood-sacrifices to the gods;
making predictions based on the fingertips;
determining whether the site for a proposed house or garden is propitious or not;
making predictions for officers of state;
laying demons in a cemetery;
laying ghosts;
knowledge of charms to be pronounced by one living in an earthen house;
snake charming;
the poison craft, scorpion craft, rat craft, bird craft, crow craft;
foretelling the number of years that a man has to live;
reciting charms to give protection from arrows;
reciting charms to understand the language of animals—