English
Quarrels and arguments lead to a blameworthy state. Thus, monks, the endeavor is fruitless, the exertion is fruitless. 10. And how, monks, is the endeavor fruitful, the exertion fruitful? Here, monks, a monk does not make himself, who is not yet overcome, overcome by suffering, nor does he abandon righteous happiness, and he is not infatuated with that happiness. He understands thus: ‘For me, from exerting effort regarding this source of suffering, from the exertion of effort, dispassion arises; but for me, from observing with equanimity this source of suffering, from developing equanimity, dispassion arises.’ So, for whichever source of suffering, from exerting effort, dispassion arises, he exerts effort there. But for whichever source of suffering, from observing with equanimity, dispassion arises, he develops equanimity there. For that source of suffering, from exerting effort, dispassion arises – thus is that suffering worn away for him. For that source of suffering, from observing with equanimity, dispassion arises – thus is that suffering worn away for him. 11. Just as, monks, a man is infatuated with a woman, his mind bound, with strong desire, with strong longing. He sees that woman standing, conversing, laughing, smiling with another man. What do you think, monks, would sorrow, lamentation, pain, displeasure, and despair arise for that man upon seeing that woman standing, conversing, laughing, smiling with another man? “Yes, venerable sir.” “For what reason?” “Because, venerable sir, that man is infatuated with that woman, his mind bound, with strong desire, with strong longing. Therefore, upon seeing that woman standing, conversing, laughing, smiling with another man...” ...laughing, would sorrow, lamentation, pain, distress, and despair arise?" "Then, bhikkhus, it would occur to that man thus: 'I am indeed infatuated with that woman, my mind is bound to her, I have intense desire, intense longing. Seeing that woman standing, conversing, joking, and laughing with another man, sorrow, lamentation, pain, distress, and despair arise in me. What if I were to abandon the desire and lust I have for that woman?' So he would abandon the desire and lust he had for that woman. He would see that woman at a later time standing, conversing, joking, and laughing with another man. What do you think, bhikkhus, would sorrow, lamentation, pain, distress, and despair arise in that man upon seeing that woman standing, conversing, joking, and laughing with another man?" "No, venerable sir." "For what reason?" "Because, venerable sir, that man is dispassionate towards that woman. Therefore, seeing that woman standing, conversing, joking, and laughing with another man, sorrow, lamentation, pain, distress, and despair would not arise." "Even so, bhikkhus, a bhikkhu does not make himself subject to suffering when he is not subject to it, nor does he abandon righteous happiness, and he is not infatuated with that happiness. He understands thus: 'For me, by striving to abandon the formations that are the cause of suffering, dispassion arises from the abandonment of formations; but for me, by developing equanimity, by looking on with indifference at the cause of suffering, dispassion arises.' So, for whichever cause of suffering dispassion arises by striving to abandon formations, he strives to abandon formations there; and for whichever cause of suffering dispassion arises by developing equanimity, by looking on with indifference, he develops equanimity there. By striving to abandon the formations of that particular cause of suffering... Therefore, from the exertion of formations, dispassion arises – thus, for him, that suffering is worn away. As he overlooks each cause of suffering, developing equanimity, dispassion arises – thus, for him, that suffering is worn away. Even so, bhikkhus, the endeavor is fruitful, the exertion is fruitful. 12. And further, bhikkhus, a bhikkhu reflects thus: ‘When I dwell at ease, unwholesome states increase, wholesome states decline; but when I exert myself with suffering, unwholesome states decline, wholesome states increase. What if I were to exert myself with suffering?’ So he exerts himself with suffering. As he exerts himself with suffering, unwholesome states decline, wholesome states increase. He does not exert himself with suffering at a later time. For what reason? Because, bhikkhus, the purpose for which that bhikkhu would exert himself with suffering, that purpose has been achieved for him. Therefore, he does not exert himself with suffering at a later time. Just as, bhikkhus, an arrow-maker heats, warms, straightens, and makes workable an arrow-shaft between two flames. When, bhikkhus, the arrow-maker's shaft has been heated, warmed, straightened, and made workable between two flames, he does not heat, warm, straighten, or make workable that arrow-shaft between two flames at a later time. For what reason? Because, bhikkhus, the purpose for which that arrow-maker would heat, warm, straighten, and make workable the arrow-shaft between two flames, that purpose has been achieved for him. Therefore, he does not heat, warm, straighten, or make workable the arrow-shaft between two flames at a later time. Even so, bhikkhus, a bhikkhu reflects thus: ‘When I dwell at ease, unwholesome states increase, wholesome states decline; but when I exert myself with suffering... when one strives with oneself, unwholesome states decline, wholesome states increase. 'What if I were to strive with myself for suffering?' So he strives with himself for suffering. As he strives with himself for suffering, unwholesome states decline, wholesome states increase. He does not, at a later time, strive with himself for suffering. For what reason? Because, monks, the purpose for which that bhikkhu would strive with himself for suffering, that purpose has been achieved for him. Therefore, he does not, at a later time, strive with himself for suffering. Thus, monks, the endeavor is fruitful, the striving is fruitful. 13. Again, monks, here a Tathāgata arises in the world, an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct, a Fortunate One, a Knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. He, having directly known and realized this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmins, its gods and humans, proclaims it. He teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, he proclaims the entirely complete and utterly pure holy life. A householder or a householder's son, or one born into some other family, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with that gained faith, he reflects thus: 'Confined is the household life, a path of dust; open is the going forth. It is not easy for one living at home to lead the holy life, entirely complete, entirely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on saffron robes, and go forth from home into homelessness?' So, at a later time, having abandoned a small mass of wealth or a large mass of wealth, having abandoned a small circle of relatives or a large circle of relatives, he shaves off his hair and beard, puts on saffron robes having gone forth from home to homelessness. 14. "Having thus gone forth, he lives in conformity with the training and livelihood of bhikkhus. He abandons the taking of life, abstains from the taking of life, lays down rod and weapon, is conscientious, full of compassion, and dwells with kindness for all living beings. He abandons the taking of what is not given, abstains from the taking of what is not given, takes only what is given, expects only what is given, and dwells with a pure self, free from theft. He abandons unchastity, is chaste, lives apart, abstains from sexual intercourse, the village custom. He abandons false speech, abstains from false speech, is a speaker of truth, bound to truth, firm, reliable, not a deceiver of the world. He abandons divisive speech, abstains from divisive speech; what he hears here, he does not repeat there to cause division among these; what he hears there, he does not repeat here to cause division among those. Thus he is a reconciler of those who are divided, a promoter of friendship among those who are united, rejoicing in concord, delighting in concord, loving concord, a speaker of words that promote concord. He abandons harsh speech, abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, affectionate, reaching the heart, polite, agreeable to many, and pleasing to many. He abandons idle chatter, abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks of the Dhamma, speaks of the Vinaya, speaks words that are worth treasuring, with reasons, definite, and connected with the goal. He abstains from harming seeds and plants. He eats once a day, abstaining from food at night, refraining from untimely meals. He abstains from seeing dancing, singing, music, and shows. He abstains from wearing garlands, perfumes, and ointments, and from adornment and beautification. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep." He abstains from accepting fowls and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from engaging in errands and messages. He abstains from buying and selling. He abstains from falsifying weights, metals, and measures. He abstains from bribery, deception, fraud, and crookedness.