English
‘Come, Sālhas, do not go by oral tradition, nor by lineage of teachers, nor by hearsay, nor by a collection of scriptures, nor by reasoning, nor by inference, nor by reflection on appearances, nor by the acceptance of a view after pondering it, nor by the seeming competence of a speaker, nor by the thought, ‘The ascetic is our teacher.’ But when you yourselves know, Sālhas: ‘These things are wholesome, these things are blameless, these things are praised by the wise, these things, when undertaken and practiced, lead to long-term welfare and happiness’— then, Sālhas, you should undertake and abide in them.’ What was said, was said with reference to this. “That noble disciple, Sālhas, thus free from covetousness, free from ill-will, undeluded, clearly comprehending, mindful, abides pervading one direction with a mind imbued with loving-kindness… …with compassion… …with appreciative joy… …with equanimity. Likewise the second, likewise the third, likewise the fourth. Thus above, below, around, everywhere, in all circumstances, he abides pervading the entire world with a mind imbued with equanimity, vast, exalted, immeasurable, without hostility, without ill-will. He understands thus: ‘There is this, there is the inferior, there is the excellent, there is a further escape beyond this perception-attainment.’” For him, thus knowing, thus seeing, his mind is freed from the defilement of sensuality, his mind is freed from the defilement of existence, his mind is freed from the defilement of ignorance. In the freed, there is the knowledge, "It is freed." He understands: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being." "He thus understands: 'Formerly there was greed, that was unwholesome; now it is not, this is wholesome. Formerly there was hatred... Formerly there was delusion, that was unwholesome; now it is not, this is wholesome.' He, in this very life, is unattached, extinguished, cooled, experiencing bliss, dwelling with a Brahma-like self." The Sixth. 7. Discourse on Topics of Discussion "There are these three topics of discussion, monks. Which three? One might speak of the past, monks, saying, 'Thus it was in the past.' Or one might speak of the future, monks, saying, 'Thus it will be in the future.' Or one might speak of the present, monks, saying, 'Thus it is in the present.' "By the way of discussion, monks, a person is to be known whether he is crude or not crude. If, monks, a person, when asked a question, does not answer a question requiring a categorical answer categorically, does not answer a question requiring an analytical answer analytically, does not answer a question requiring a counter-question with a counter-question, does not set aside a question that should be set aside, then, monks, such a person is crude. But if, monks, a person, when asked a question, answers a question requiring a categorical answer categorically, answers a question requiring an analytical answer analytically, answers a question requiring a counter-question with a counter-question He answers 'ha', he postpones a question that should be postponed, being thus, monks, this person is thorny. By conversation, monks, a person is to be known, whether thorny or not thorny. If, monks, a person, when asked a question, does not stand firm on what is proper and improper, does not stand firm on reasoning, does not stand firm on what is known, does not stand firm on the path, being thus, monks, this person is not thorny. But if, monks, a person, when asked a question, stands firm on what is proper and improper, stands firm on reasoning, stands firm on what is known, stands firm on the path, being thus, monks, this person is thorny. By conversation, monks, a person is to be known, whether thorny or not thorny. If, monks, a person, when asked a question, answers one thing with another, diverts the conversation outwards, reveals anger, ill will, and discontent, being thus, monks, this person is not thorny. But if, monks, a person, when asked a question, does not answer one thing with another, does not divert the conversation outwards, does not reveal anger, ill will, and discontent, being thus, monks, this person is thorny. By conversation, monks, a person is to be known, whether thorny or not thorny. If, monks, a person, when asked a question, attacks, crushes, ridicules, seizes on a slip, being thus, monks, this person is not thorny. But if, monks, a person, when asked a question, does not attack, does not crush, does not ridicule, does not seize on a slip, being thus, monks, this person is thorny. By conversation, monks, a person is to be known, whether with support or without support. Monks, one who does not lend an ear, is without support; one who applies ear has support. Being one with support, he fully understands one phenomenon, he fully comprehends one phenomenon, he abandons one phenomenon, he realizes one phenomenon. He, fully understanding one phenomenon, fully comprehending one phenomenon, abandoning one phenomenon, realizing one phenomenon, touches right liberation. For this purpose, bhikkhus, is talk; for this purpose is counsel; for this purpose is support; for this purpose is listening attentively, namely, the liberation of the mind without clinging. Those who speak in opposition, entrenched and arrogant; resorting to ignoble qualities, seeking each other's faults. Ill-spoken words, a stumble, confusion, defeat; they rejoice in each other's (these things), such a talk an Ariyan would not engage in. If he desires to speak, the wise one, knowing the right time; connected with what is established in Dhamma, that talk which is noble conduct. That talk the wise one should speak, without opposition, not arrogant; with an uninflated mind, without boasting, without rashness. Not envying, he speaks, having rightly understood; he should approve well-spoken words, he should not disparage ill-spoken ones. He should not practice reproof, nor seize upon a stumble; he should not attack, nor crush, nor speak with a prepared speech. For the sake of understanding, for the sake of clarity, indeed is the counsel of the good; thus indeed do Ariyans counsel, this is the counsel of Ariyans; the wise one, knowing this, should not counsel with arrogance. The Seventh. 8. The Discourse on Other Sectarians 69. "If, bhikkhus, wanderers of other sects should ask thus: 'There are these three phenomena, friends. Which three? Greed, hatred, delusion – these, friends, are the three phenomena. What is the distinction, what is the purpose, what is the difference among these three phenomena, friends?' If thus they ask..." "How would you, monks, answer those other sect ascetics?" "Our teachings, venerable sir, have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "Then, monks, listen, pay careful attention; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "If, monks, other sect ascetics were to ask thus: 'There are these three things, friends. Which three? Greed, aversion, delusion – these, friends, are the three things; What is the distinction, what is the difference, what is the variation among these three things, friends?' When asked thus, monks, you should answer those other sect ascetics thus: 'Greed, friends, is of slight fault, slowly fading; Aversion is of great fault, quickly fading; Delusion is of great fault, slowly fading.'" "'But what, friends, is the cause, what is the condition whereby unarisen greed arises, or arisen greed leads to increase and growth?' 'The sign of beauty should be stated as its cause. For one who attends unwisely to the sign of beauty, unarisen greed arises, or arisen greed leads to increase and growth. This, friends, is the cause, this is the condition whereby unarisen greed arises, or arisen greed leads to increase and growth.'" "'But what, friends, is the cause, what is the condition whereby unarisen aversion arises, or arisen aversion leads to increase and growth?' 'The sign of irritation should be stated as its cause. For one who attends unwisely to the sign of irritation, unarisen aversion arises, or arisen aversion leads to increase and growth. This, friends, is the cause, this is the condition whereby unarisen aversion arises, or arisen aversion anger arises, or having arisen, it grows and expands. What, friends, is the cause, what is the reason, by which unarisen delusion arises, or having arisen, grows and expands? Improper attention is to be said. For one who attends improperly, unarisen delusion arises, or having arisen, grows and expands. This, friends, is the cause, this is the reason, by which unarisen delusion arises, or having arisen, grows and expands. What, friends, is the cause, what is the reason, by which unarisen lust does not arise, and arisen lust is abandoned? The sign of impurity is to be said. For one who attends properly to the sign of impurity, unarisen lust does not arise, and arisen lust is abandoned. This, friends, is the cause, this is the reason, by which unarisen lust does not arise, and arisen lust is abandoned. What, friends, is the cause, what is the reason, by which unarisen anger does not arise, and arisen anger is abandoned? The liberation of mind through loving-kindness is to be said. For one who attends properly to the liberation of mind through loving-kindness, unarisen anger does not arise, and arisen anger is abandoned. This, friends, is the cause, this is the reason, by which unarisen anger does not arise, and arisen anger is abandoned. What, friends, is the cause, what is the reason, by which unarisen delusion does not arise, and arisen delusion is abandoned? Proper attention is to be said.