CHAPTER-3 BUDDHIST
MORALITY
MINOR
MORALITY (CULA-SILA)
Onec
the Bhagava[1]
(the Exalted One) made a long journey from Rajagaha to Nalanda with a large
company of bhikhus[2]
numbering five hundred. Suppiya, a wandering ascetic, was also making a long
journey from Rajagaha to Nalanda together with his pupil, the youth
Brahmadatta.
In the course of the journey Suppiya, the wandering
ascetic, maligned the Buddha, the Dhamma and the Samgha in many ways the youth
Brahmadatta, the pupil of Supiya, however, praised the Buddha, the Dhamma and the Samgha in many
ways. Thus the teacher and pupil, each saying things directly contradictory to
the other, followed , behind the Bhagava and the company of bhikkhus.
Then the bhagava went up the King’s Rest House at the
Ambalatthika garden to put up there there with his company of bhikkhus for one
night. The wandering ascetic, Suppiya approached the same Rest House with his
pupil, the youth Brahmadatta, to put up there for one night. At the garden also, the
wandering ascetic, Suppiya maligned the Buddha, the
Dhamma and the Samgha in many ways, whereas his pupil, the youth Brahmadatta,
praised the Budha, the Dhamma and the Samgha in many ways. And in this manner
the teacher and the pupil were each saying things directly contradictory to the
other.
Then as the night ended the day dawned, the bhikhus
congregated in the pavilion when the following conversation arose: “ Friendsǃ How wonderful ǃ And , indeed, how
marvelous, Friends, that what has never happened before has now happened ǃ The
Exalted One, the All-knowing, the all seeing, the Homage worthy, the Perfectly
Self-Enlightened, understands with clear penetration the varied dispositions of
sentient beings. ( As an example of how there are varied dispositions of
sentient beings, the bhikhus continued to say)[3] this wandering ascetic, Suppiya, maligned the
Buddha, the Dhamma and the Samgha in
many ways, whereas his pupil, the youth Brahmadatta, praised the Buddha, the
Dhamma, the Samgha in many ways. The
teacher and the pupil, each saying things directly contradictory to the other,
followed behind the Budhha and the company of Bhikhus.”
The Buddha,
knowing the subject of their talk [4]
came to the pavilion, took the seat prepared for him and asked: “ Bhikhusǃ what
were you talking about as you are assembled here? What was the subject of your
unfinished conversation before I came ?” On thus being questioned, the bhikhus
told the Buddha thus :
“Venerable Sirǃ As the night ended and the day dawned, we
congregated in this pavilion and the following conversation arose:
‘ Friends ǃ How wonderful ǃ And, indeed, how marvelous,
Friends that what has never happened
before has now happened ǃ The Exalted One the All-knowing, the All-seeing, the
Homage- Worthy, the perfectly Self-Enlightened, understands with clear
penetration the varied dispositions of sentient beings.
This wandering ascetic, suppiya, maligned the Buddha, the
Dhammaand and the Samgha in many ways whereas his pupil, the youth Brahmadatta
, praised the Buddha, the Dhamma and the Samgha in many ways. The teacher and the pupil, each saying things
directly contradictory to the other, followed behind the Buddha and The company
bhikhus.’
“This, Venerable Sir, was the unfinished conversation
before the Buddha came in.”
Bhikhusǃ If others should malign the Buddha , the Dhamma
and the Samgha, you must not feel resentment, nor displeasure, nor anger on
that account.
Bhikhusǃ If you feel angry or displeased when others
malign the Buddha, the Dhamma and the Samgha it will only be harmful to you
(because then you will not be able to practice the Dhamma).
Bhikhusǃ if you feel angry or displeased when others
malign the Buddha, the Dhamma and the Samgha, will you be able to discriminate
their good speech from bad?
“No, indeed, Venerable Sirǃ” said the Bhikhus. If others
malign me, or the Dhamma, or the Samgha, you should explain (to them) what is false as false, saying ‘ It is not
so. It is not true. It is, indeed, not
thus with us. Such fault is not be found among
us.’ Bhikhusǃ if others should praise the Buddha, the Dhamma and the
Samgha, you should not feel pleased, or delighted, or elated on that account. Bhikhusǃ
if you feel pleased, or delighted or elated, when others praise me or
the Dhamma, or the Samgha it will only be harmful to you. [5] Bhikhusǃif others praise me , the Dhamma, or
the Samgha, you should admit what is true as true, saying ‘ It is so. It is true, it is thus with us.
In fact, it is to be found among us.
Minor Morality[6]
– Bhikhusǃ when a world ling[7]
praise the buddha[8]
he might to do so only in respect of matters of trifling and inferior nature,
of more morality.[9]
And
What are those
matters of a trifling inferior nature, of mere morality, by which a world ling might praise the Tathagata?
Bhikhusǃ In his praise of Tathagata world ling might say
thus: ‘ Samana Gotama abandons all thoughts of taking life and abstains from
destruction of life , setting aside the stick and sword, ashamed to do evil,
and he is compassionate and dwells with solicitude for the welfare of all
living beings.’ Bhikhusǃ In his praise of the Tathagata, a world ling might say
thus: ‘Samana abandons all thoughts of taking what is not given and abstains
from taking what is not given .He accepts only what is given, wishing to receive only what is
given. He establishes himself in purity
by abstaining from committing theft.’ Bhikhusǃ In his praise of the Tathagata, a
worldling might say thus: “Samana Gotama
abandons all thoughts of leading a life of unchastity and practices chastity,
remaining virtuous and abstinent from sexual intercourse, the practice of lay
people.’
Bhikhusǃ In his praise of the Tathagata , a worldling might say thus: ‘ Samana Gotama abandons all thoughts of
telling lies and abstains from telling lies,
speaking only the truth , combining truth with truth, remaining steadfast
(in truth) trustworthy and not deceiving.’
Bhikhusǃ In his praise of the Tathagata, a worldling
might say thus: “Samana Gotama Abandons all
thoughts of slandering and
abstains from slander. Hearing things from these people to sow the seed
of discovered among them. Hearing things
from those people, he does not relate them to those people to sow the seed of
discord among them. He reconciles those who are at variance. He encourages
those who are in accord. He delights in
unity, loves it and rejoices in it. He
speaks to create harmony.
Bhikhusǃ In his praise of the Tathgat, aworldling might
say thus: “Samana Gotama abandons all thoughts of speaking harshly and abstains
from harsh speech. He speaks only blameless words, pleasing to the ear,
affectionate, going to the heart, courteous, pleasing to many and heartening to
many.’
Bhikhusǃ In his praise of the Tathagata, a worldling
might say thus: ‘Samana Gotama abandons all thoughts of taking frivolously and
abstain from being truthful .His speech is appropriate to the occasion, being
truthful, beneficial , consistent with the Doctrine and the Discipline,
memorable, timely and opportune, with reasons, confined within limits and
conducive to welfare.’ In his praise of the Tathagata, a worldling might say
thus: ‘Samana Gotama abstains from destroying all seeds and vegetation.
‘Samana
Gotama takes only one meal a day, not taking food at night and fasting after
mid-day.
“Samana Gotama
abstains from dancing, singing, music and watching (entertainments) that is a
stumbling block to the attainment of morality.
“Samana Gotama
abstains from wearing flowers, using perfumes and anointing with unguents.
“Samana Gotama
abstains from the use of high and luxurious beds and seats.
“ Samana Gotama
abstains from the acceptance of gold and
silver.
“ Samana Gotama
abstains from the acceptance of uncooked cereals.
“ Samana Gotama
abstains from the acceptance of uncooked meat.
“ Samana Gotama
abstains from the acceptance of women and maidens.
“ Samana Gotama
abstains from the acceptance of male and female
slaves.
“ Samana Gotama
abstains from the acceptance of goats and sheep.
“ Samana Gotama
abstains from the acceptance of chickens and pigs.
“ Samana Gotama
abstains from the acceptance of elephants cattle, horses and mares.
“ Samana Gotama
abstains from the acceptance of cultivated or uncultivated land.
“ Samana Gotama
abstains from acting as messenger or courier.
“ Samana Gotama
abstains from buying and selling.
“ Samana Gotama
abstains from using false weights and measures and counterfeits.
“ Samana Gotama
abstains from such dishonest practices as bribery , cheating and fraud.
“ Samana Gotama
abstains from maiming, murdering, holding persons in captivity, committing
highway robbery, plundering villages and engaging in dacoity.
O Bhikhusǃ Such are things that
might be said should a world ling praise the Tathagata.
MIDDLE
MORALITY (MAJJIMA-SILA)
And then there are certain respected samanas and
brahmanas (recluses in general) who, living on the food offered out of faith (
in Kamma and its results), are given to destroying such things as seeds and
vegetation. And what are such things? They of five kinds, namely, root-germs,
stem-germs, node-germs, plumule-germs and seed-germs. Samana
Gotama abstains from destroying such seeds and vegetation. Bhikhusǃ A worldling might praise
the Tathagata in this manner.
[1] Bhagava: this the the most frequently used
appellation of the Bhuddha in the Suttanta Pitaka.
[2] Bhikhus: A Bhikhu is amember of the Buddhist
Order (the Samgha).
[3]
As explained in the Commentary.
[4]
The Buddha, through his faculty of knowing other people’s minds and through his
omniscience, already knew all that had happened and been discussed in his
absence..But it was customary for him to ask the bhikhus or lay disciples what
they had been discussing , as an introduction to a discourse he would give on
the subject.
[5]
Feeling of pleasure or delight due to faith in and devotion to the Buddha is
meritorious (kusala Dhamma). But when the feeling of pleasure or delight is
tainted with personal attachment to the Buddha , it becomes Demetrious (akusala
dhamma). Thus it will be an obstacle in practicing the Dhamma , and will be
harmful to the striving for Jhana,magga, phala.
[6] Minor Morality: the terms Minor
Morality , Middle Morality and Major Morality are literal translations .These
should not be taken as indicating that the latter two are higher than the first. Minor Morality
is basic morality most of which is applicable to all . the other two are more comprehensive, mostly applicable to Samanas and Brahmanas.
[7]
Worldling: Puthujjhana one who has not attained any magga.
[8]
Tathagata:lit., “Thus come or thus gone “ (following the course and the
practice of the former Buddha ). This application, meaning he who has won
the four Noble Truths, is used
frequently by the Buddha in referring to himself or to former Buddhas. The
commentary gives eight interpretation of this term.
[9]
Mere Morality: Morality (sila) as such is is trifling and inferior when
compared with concentration (Samadhi) and wisdom (panna).
No comments:
Post a Comment