English
Liberation by wisdom, Having realized it for himself With direct knowledge In this very life. To this extent, householder, In the discipline of the Noble Ones, There is a complete, Utter, And total cutting off Of all verbal proliferation." 50. "What do you think, householder, Just as in the discipline of the Noble Ones There is a complete, Utter, And total cutting off Of all verbal proliferation, Do you perceive such a cutting off Of verbal proliferation in yourself?" "Who am I, venerable sir, And what is this complete, Utter, And total cutting off Of all verbal proliferation In the discipline of the Noble Ones! Far am I, venerable sir, From the complete, Utter, And total cutting off Of all verbal proliferation In the discipline of the Noble Ones. We, venerable sir, are still..." Formerly, we thought that other sectarians, wandering ascetics, though not thoroughbreds, were thoroughbreds. Though not thoroughbreds, we gave them thoroughbreds' food. Though not thoroughbreds, we placed them in thoroughbreds' positions. But as for us monks, sir, though we were thoroughbreds, we thought we were not thoroughbreds. Though we were thoroughbreds, we ate non-thoroughbreds' food. Though we were thoroughbreds, we were placed in non-thoroughbreds' positions. But now, sir, we shall know that other sectarians, wandering ascetics, though not thoroughbreds, are not thoroughbreds. Though not thoroughbreds, we shall give them non-thoroughbreds' food. Though not thoroughbreds, we shall place them in non-thoroughbreds' positions. But as for us monks, sir, though we are thoroughbreds, we shall know we are thoroughbreds. Though we are thoroughbreds, we shall eat thoroughbreds' food. Though we are thoroughbreds, we shall be placed in thoroughbreds' positions. Truly, sir, the Blessed One has generated love for ascetics in me, faith in ascetics in me, reverence for ascetics in me. Excellent, sir! Excellent, sir! Just as, sir, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; even so, sir, has the Dhamma been made clear by the Blessed One in many ways. I go for refuge, sir, to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May the Blessed One remember me as a lay follower who has taken refuge from this day forth as long as life lasts. The Potaliya Sutta, the fourth, is finished. 5. The Jīvaka Sutta 51. Thus have I heard: At one time the Blessed One was staying in Rājagaha, in Jīvaka Komārabhacca's Mango Grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Jīvaka Komārabhacca said to the Blessed One: "I have heard this, sir: 'People slaughter living beings specifically for the ascetic Gotama; the ascetic Gotama knowingly eats that meat, which was slaughtered specifically for him.'" The ascetic Gotama, knowing, eats meat specifically prepared for him, as a result of his actions. Those, venerable sir, who said this: ‘They kill a living being for the ascetic Gotama, and the ascetic Gotama, knowing, eats meat specifically prepared for him, as a result of his actions,’ are they, venerable sir, speakers of what the Blessed One has said? Do they not falsely accuse the Blessed One? Do they explain the Dhamma in accordance with the Dhamma? And does no co-dharmic discussion lead to a blameworthy conclusion?” 52. “Those, Jīvaka, who said this: ‘They kill a living being for the ascetic Gotama, and the ascetic Gotama, knowing, eats meat specifically prepared for him, as a result of his actions,’ they are not speakers of what I have said. They accuse me with what is not true, with what is not real. Indeed, Jīvaka, I say that meat is not to be consumed in three instances. Seen, heard, suspected – Indeed, Jīvaka, I say that meat is not to be consumed in these three instances. Indeed, Jīvaka, I say that meat is to be consumed in three instances. Unseen, unheard, unsuspected – Indeed, Jīvaka, I say that meat is to be consumed in these three instances. 53. “Here, Jīvaka, a monk dwells relying on a certain village or town. He dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in all ways, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, immeasurable, without hostility, without ill-will. Then a householder or a householder’s son approaches him and invites him for a meal for the next day. If he wishes, Jīvaka, the monk accepts. Then, when that night has passed, in the morning, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder’s son; having approached, He sits on the seat prepared. Then that householder or householder's son serves him with excellent almsfood. It does not occur to him: 'May this householder or householder's son serve me with excellent almsfood! Oh, may this householder or householder's son serve me in the future with such excellent almsfood!' Such does not occur to him. He consumes that almsfood without craving, without infatuation, without attachment, seeing its danger, understanding the escape. What do you think, Jīvaka, does that bhikkhu at that time intend harm to himself, or intend harm to others, or intend harm to both? "No, venerable sir." "Is it not so, Jīvaka, that that bhikkhu at that time eats blameless food?" "Yes, venerable sir. I have heard this, venerable sir: 'Brahmā abides in loving-kindness.' This, venerable sir, I have seen directly in the Blessed One; for the Blessed One, venerable sir, abides in loving-kindness." "The craving, the hatred, the delusion by which one would be malevolent— that craving, that hatred, that delusion have been abandoned by the Tathāgata, their root cut off, made like a palm-stump, brought to non-existence, incapable of future arising. If, Jīvaka, you spoke with this in mind, I approve of it." "Indeed, venerable sir, I spoke with this in mind." 54. Here, Jīvaka, a bhikkhu dwells relying on a certain village or town. He abides pervading one direction with a mind accompanied by compassion... ...with a mind accompanied by sympathetic joy... ...with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, in all ways, he abides pervading the entire world with a mind accompanied by equanimity, vast, exalted, immeasurable... He dwells pervading with a mind of measureless loving-kindness, without enmity, without ill-will. Then a householder or a householder's son approaches him and invites him for a meal for the morrow. The bhikkhu, Jīvaka, accepts, if he wishes. Then, when that night has passed, in the forenoon, having dressed, and taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the seat prepared. Then that householder or householder's son serves him with excellent almsfood. It does not occur to him: 'Oh, may this householder or householder's son serve me with excellent almsfood! Oh, may this householder or householder's son serve me in the future with such excellent almsfood!' Such does not occur to him. He partakes of that almsfood without greed, without infatuation, without attachment, seeing the danger, discerning the escape. What do you think, Jīvaka? Does that bhikkhu at that time intend for his own harm, or intend for the harm of others, or intend for the harm of both?'' ''No, Venerable Sir.'' ''Is it not, Jīvaka, that that bhikkhu at that time partakes of blameless food?'' ''Yes, Venerable Sir. I have heard this, Venerable Sir: 'Brahmā dwells in equanimity.' This, Venerable Sir, I have seen with my own eyes in the Blessed One; for the Blessed One, Venerable Sir, dwells in equanimity.'' ''That craving, Jīvaka, that hatred, that delusion by which one would be harmed, or would be displeased, or would be resentful— that craving, that hatred, that delusion have been abandoned by the Tathāgata, their root cut out, made like a palm-stump, brought to non-existence, not liable to arise in the future. If, Jīvaka, you spoke with reference to this, I approve of it.'' ''Indeed, Venerable Sir, I spoke with reference to this.'' ''Whoever, Jīvaka, slaughters a living being intending it for the Tathāgata or a disciple of the Tathāgata, he generates much demerit in five ways. First, householder, he says: ‘Go, bring such and such a creature,’ by this first instance, he produces much demerit. And that creature, being brought by a noose around its neck, experiences pain and distress, by this second instance, he produces much demerit. And that he says thus – ‘Go, kill this creature,’ by this third instance, he produces much demerit. And that creature, being killed, experiences pain and distress, by this fourth instance, he produces much demerit. And that he offends the Tathāgata or a disciple of the Tathāgata with what is improper, by this fifth instance, he produces much demerit. Whoever, Jīvaka, kills a creature for the Tathāgata or a disciple of the Tathāgata, he produces much demerit by these five instances.” When this was said, Jīvaka the royal physician said to the Blessed One – “Wonderful, Venerable Sir! Amazing, Venerable Sir! Proper indeed, Venerable Sir, is the food the bhikkhus eat; blameless indeed, Venerable Sir, is the food the bhikkhus eat. Excellent, Venerable Sir! Excellent, Venerable Sir! ... May the Blessed One remember me as a lay follower who has gone for refuge from today onwards, as long as life lasts.” The Jīvaka Sutta, the fifth, is finished. 6. The Upāli Sutta 56. Thus have I heard – At one time the Blessed One was staying in Nāḷandā, in Pāvārika’s Mango Grove.