English
He reflects thus: ‘I am one who has attained the first jhāna, but these other bhikkhus have not attained the first jhāna.’ He exalts himself and disparages others because of that attainment of the first jhāna. This, bhikkhus, is a quality of an ignoble person. But a good person, bhikkhus, reflects thus: ‘Even concerning the attainment of the first jhāna, the Blessed One has spoken of non-identification. For whatever one conceives, from that it becomes otherwise.’ So, making non-identification the interval, he neither exalts himself nor disparages others because of that attainment of the first jhāna. This, bhikkhus, is a quality of a good person. Again, bhikkhus, an ignoble person, with the stilling of initial application and sustained application, with the internal pacification and unification of mind, enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, with rapture and pleasure… the third jhāna… the fourth jhāna. He reflects thus: ‘I am one who has attained the fourth jhāna, but these other bhikkhus have not attained the fourth jhāna.’ He exalts himself and disparages others because of that attainment of the fourth jhāna. This, bhikkhus, is a quality of an ignoble person. But a good person, bhikkhus, reflects thus: ‘Even concerning the attainment of the fourth jhāna, the Blessed One has spoken of non-identification. For whatever one conceives, from that it becomes otherwise.’ So, making non-identification the interval, he neither exalts himself nor disparages others because of that attainment of the fourth jhāna. This, bhikkhus, is a quality of a good person. Again, bhikkhus, an ignoble person, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, He, disregarding [the sphere of infinite consciousness], enters and dwells in the sphere of infinite space, [perceiving] 'Infinite space.' He reflects thus: 'Indeed, I am one who has attained the attainment of the sphere of infinite space, but these other monks have not attained the attainment of the sphere of infinite space.' He, by that attainment of the sphere of infinite space, exalts himself, disparages others. This too, monks, is a practice of an ignoble person. But a noble person, monks, reflects thus: 'Indeed, even regarding the attainment of the sphere of infinite space, non-identification has been taught by the Blessed One. For whatever one conceives, from that it becomes otherwise.' He, making non-identification his inner core, by that attainment of the sphere of infinite space, neither exalts himself nor disparages others. This too, monks, is a practice of a noble person. Again, further, monks, an ignoble person, completely transcending the sphere of infinite space, enters and dwells in the sphere of infinite consciousness, [perceiving] 'Infinite consciousness.' He reflects thus: 'Indeed, I am one who has attained the attainment of the sphere of infinite consciousness, but these other monks have not attained the attainment of the sphere of infinite consciousness.' He, by that attainment of the sphere of infinite consciousness, exalts himself, disparages others. This too, monks, is a practice of an ignoble person. But a noble person, monks, reflects thus: 'Indeed, even regarding the attainment of the sphere of infinite consciousness, non-identification has been taught by the Blessed One. For whatever one conceives, from that it becomes otherwise.' He, making non-identification his inner core, by that attainment of the sphere of infinite consciousness, neither exalts himself nor disparages others. This too, monks, is a practice of a noble person. Again, further, monks, an ignoble person, completely transcending the sphere of infinite consciousness, enters and dwells in the sphere of nothingness, [perceiving] 'There is nothing.' He reflects thus: 'Indeed, I am one who has attained the attainment of the sphere of nothingness, but these other monks have not attained the attainment of the sphere of nothingness.' He, by that attainment of the sphere of nothingness He praises himself, disparages others. This too, bhikkhus, is a quality of an ignoble person. But a noble person, bhikkhus, reflects thus: ‘Even regarding the attainment of the dimension of nothingness, the Blessed One has spoken of non-identification. Whatever one conceives, from that it becomes otherwise.’ So, making non-identification his inner core, by that attainment of the dimension of nothingness, he neither praises himself, nor disparages others. This too, bhikkhus, is a quality of a noble person. Furthermore, bhikkhus, an ignoble person, having entirely transcended the dimension of nothingness, enters and dwells in the dimension of neither perception nor non-perception. He reflects thus: ‘I am indeed one who has attained the dimension of neither perception nor non-perception, but these other bhikkhus have not attained the dimension of neither perception nor non-perception.’ So, by that attainment of the dimension of neither perception nor non-perception, he praises himself, disparages others. This too, bhikkhus, is a quality of an ignoble person. But a noble person, bhikkhus, reflects thus: ‘Even regarding the attainment of the dimension of neither perception nor non-perception, the Blessed One has spoken of non-identification. Whatever one conceives, from that it becomes otherwise.’ So, making non-identification his inner core, by that attainment of the dimension of neither perception nor non-perception, he neither praises himself, nor disparages others. This too, bhikkhus, is a quality of a noble person. Furthermore, bhikkhus, a noble person, having entirely transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. This bhikkhu, bhikkhus, conceives of nothing, conceives of no one, conceives by no one. This is what the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. The Discourse on the Noble Person, the third, is finished. 4. The Discourse on What Should Be Practiced and What Should Not Be Practiced 109. Thus have I heard: At one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, Anathapindika's in his park. There, indeed, the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "Bhikkhus, I will teach you a discourse on what should be practiced and what should not be practiced. Listen to it, attend carefully; I will speak." "Yes, Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "Bodily conduct, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct bodily conduct. Verbal conduct, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct verbal conduct. Mental conduct, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct mental conduct. Arising of thoughts, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct arising of thoughts. Acquisition of perceptions, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct acquisition of perceptions. Acquisition of views, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct acquisition of views. Acquisition of selfhood, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct acquisition of selfhood." When this was said, Venerable Sāriputta said to the Blessed One: "Venerable Sir, this concise statement spoken by the Blessed One, whose meaning has not been expounded in detail, I understand its meaning in this detailed way. " 'Bodily conduct, bhikkhus, I declare to be of two kinds: to be practiced, and not to be practiced; and that is distinct bodily conduct' — this, indeed, was said by the Blessed One. What was this said in reference to? Venerable Sir, when one practices such bodily conduct, unwholesome states increase, wholesome states... decline, such bodily conduct should not be practiced. But, venerable sir, by practicing such bodily conduct unwholesome states decline, wholesome states increase, such bodily conduct should be practiced. 111. "What kind of bodily conduct, venerable sir, by practicing which do unwholesome states increase, wholesome states decline? Here, venerable sir, someone is a killer of living beings, fierce, with bloody hands, intent on striking and wounding, without compassion for living beings. And he is a taker of what is not given; whatever is another's property or belongings, whether in the village or in the forest, that which is not given, considered as theft, he takes. And he is a wrongdoer in sensual pleasures; those who are protected by mother, protected by father, protected by mother and father, protected by brother, protected by sister, protected by relatives, protected by clan, protected by Dhamma, with a husband, with legal penalty, even those garlanded— with such ones he engages in misconduct. By practicing such bodily conduct, venerable sir, unwholesome states increase, wholesome states decline." "What kind of bodily conduct, venerable sir, by practicing which do unwholesome states decline, wholesome states increase? Here, venerable sir, someone, having abandoned the killing of living beings, abstains from the killing of living beings, having laid aside rod and weapon, conscientious, compassionate, dwelling with sympathy for the welfare of all living beings. Having abandoned the taking of what is not given, he abstains from the taking of what is not given; whatever is another's property or belongings,