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The ceremony of dissent, translated by Bikus Ajato.
Bad principles, first, mendicants, you should know bad principles with bad results and you should know good principles with good results.
Knowing these things, your practice should follow the good principles with good results.
And what are bad principles with bad results?
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge and wrong freedom.
These are called bad principles with bad results.
And what are good principles with good results?
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge and right freedom.
These are called good principles with good results.
You should know bad principles with bad results and you should know good principles with good results.
Knowing these things, your practice should follow the good principles with good results.
That's what I said, and this is why I said it.
Bad principles, second, mendicants, you should know bad principles and good principles and you should know bad results and good results.
Knowing these things, your practice should follow the good principles with good results.
So what are bad principles? What are good principles? What are bad results and what are good results?
Wrong view is a bad principle. Right view is a good principle.
And the many bad unskillful qualities produced by wrong view are bad results.
And the many skillful qualities fully developed because of right view are good results.
Wrong thought is a bad principle. Right thought is a good principle.
And the many bad unskillful qualities produced by wrong thought are bad results.
And the many skillful qualities fully developed because of right thought are good results.
Wrong speech is a bad principle, right speech is a good principle, and the many bad unskillful
qualities produced by wrong speech are bad results, and the many skillful qualities
fully developed because of right speech are good results.
Wrong action is a bad principle, right action is a good principle, and the many bad unskillful
qualities produced by wrong action are bad results, and the many skillful qualities
fully developed because of right action are good results.
Wrong livelihood is a bad principle, right livelihood is a good principle, and the
many bad unskillful qualities produced by wrong livelihood are bad results, and the
many skillful qualities fully developed because of right livelihood are good results.
One effort is a bad principle, right effort is a good principle, and the many bad unskillful
qualities produced by wrong effort are bad results, and the many skillful qualities
fully developed because of right effort are good results.
Wrong mindfulness is a bad principle, right mindfulness is a good principle, and the
many bad unskillful qualities produced by wrong mindfulness are bad results, and the many
Many skillful qualities fully developed because of right mindfulness are good results.
Wrong immersion is a bad principle.
Right immersion is a good principle.
And the many bad, unskillful qualities produced by wrong immersion are bad results.
And the many skillful qualities fully developed because of right immersion are good results.
Wrong knowledge is a bad principle.
Right knowledge is a good principle.
And the many bad, unskillful qualities produced by wrong knowledge are bad results.
And the many skillful qualities fully developed because of right knowledge are good results.
Wrong freedom is a bad principle.
Right freedom is a good principle.
And the many bad, unskillful qualities produced by wrong freedom are bad results.
And the many skillful qualities fully developed because of right freedom are good results.
You should know bad principles and good principles, and you should know bad results and good results.
Knowing these things, your practice should follow the good principles with good results.
That's what I said, and this is why I said it.
Bad principles, third, mendicants, you should know bad principles and good principles,
and you should know bad results and good results. Knowing these things, your practice should follow
the good principles with good results. That is what the Buddha said. When he had spoken,
the Holy One got up from his seat and entered his dwelling.
Soon after the Buddha left, those mendicants considered, the Buddha gave this brief summary
recital, then entered his dwelling without explaining the meaning in detail.
Who can explain in detail the meaning of this brief summary recital given by the Buddha?
Then they considered, this venerable Ananda is praised by the Buddha and esteemed by his sensible
spiritual companions. He is capable of explaining in detail the meaning of this brief summary
recital given by the Buddha. Let's go to him and ask him about this matter. As he answers,
so will remember it. Then those mendicants went to Ananda and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side.
They told him what had happened and said, may venerable Ananda please explain this?
Reverence. Suppose there was a person in need of heartwood, and while wandering in search of
heartwood, he'd come across a large tree standing with heartwood, but he'd pass over the roots and
trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the
consequence for the venerables. Though you were face to face with the Buddha, you overlooked him,
imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees,
he is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of
divinity, he is the teacher, the proclamer, the illucidator of meaning, the bestower of freedom from
death, the Lord of truth, the realized one. That was the time to approach the Buddha and ask about
this matter. You should have remembered it in line with the Buddha's answer. Certainly he is the
Buddha, the one who knows and sees, he is vision, he is knowledge, he is the manifestation of principle,
he is the manifestation of divinity, he is the teacher, the proclamer, the illucidator of meaning,
the bestower of freedom from death, the Lord of truth, the realized one. That was the time to
approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha's
answer. Still, venerable Ananda is praised by the Buddha and esteemed by his sensible spiritual
companions. You are capable of explaining in detail the meaning of this brief summary recital
given by the Buddha. Please explain this if it is no trouble. Then listen and apply your mind well,
I will speak. Yes, Reverend, they replied. Ananda said this. Reverance, the Buddha gave this brief
summary recital, then entered his dwelling without explaining the meaning in detail. You should know
bad principles and good principles, and you should know bad results and good results. Knowing these
things, your practice should follow the good principles with good results. So what are bad principles?
What are good principles? What are bad results? And what are good results?
Wrong view is a bad principle. Right view is a good principle, and the many bad unskillful qualities
produced by wrong view are bad results, and the many skillful qualities fully developed because
of right view are good results. Wrong thought is a bad principle. Right thought is a good principle.
Wrong speech is a bad principle. Right speech is a good principle. Wrong action is a bad principle.
Right action is a good principle. Wrong livelihood is a bad principle. Right livelihood is a
good principle. Wrong effort is a bad principle. Right effort is a good principle. Wrong mindfulness
is a bad principle. Right mindfulness is a good principle. Wrong immersion is a bad principle. Right
immersion is a good principle. Wrong knowledge is a bad principle. Right knowledge is a good principle.
wrong freedom is a bad principle, right freedom is a good principle. And the many bad unskillful
qualities produced by wrong freedom are bad results, and the many skillful qualities
fully developed because of right freedom are good results. The Buddha gave this brief summary
recital, then entered his dwelling without explaining the meaning in detail. You should know bad
principles and good principles, and practice accordingly. And this is how I understand the
detailed meaning of this summary recital. If you wish, you may go to the Buddha and ask him about
this. You should remember it in line with the Buddha's answer. Yes, Reverend said those
mendicants, approving and agreeing with what Arnanda said. Then they rose from their seats and went
to the Buddha, bowed, sat down to one side and told him what had happened. Then they said,
sir, we went to Arnanda and asked him about this matter, and Arnanda clearly explained the meaning
to us in this matter with these words and phrases. Good, good mendicants, Arnanda is astute,
he has great wisdom. If you came to me and asked this question, I would answer it in exactly
the same way as Arnanda. That is what it means, and that's how you should remember it.
With Ajita, then the wanderer Ajita went up to the Buddha and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the
Buddha, worthy go-tama, we have a spiritual companion called astute. He has worked out around 500
arguments by which followers of other religions will know when they've been refuted.
Then the Buddha said to the mendicants, mendicants, do you remember this astute's points?
Now is the time, blessed one. Now is the time, holy one. Let the Buddha speak, and the mendicants
will remember it. Well, then, mendicants, listen and apply your mind well. I will speak.
Yes, sir, they replied. The Buddha said this.
Mendicants, take a certain someone who rebuts and quashes unprincipled statements with unprincipled
statements. This delights an unprincipled assembly who make a colossal racket. He is truly astute.
He is truly astute. Someone else rebuts and quashes principled statements with unprincipled
statements. This delights an unprincipled assembly who make a colossal racket. He is truly astute.
He is truly astute. Someone else rebuts and quashes principled and unprincipled statements with
unprincipled statements. This delights an unprincipled assembly who make a colossal racket. He is truly
astute. He is truly astute. Mendicants, you should know bad principles and good principles,
and you should know bad results and good results. Knowing these things, your practice should follow
the good principles with good results. So what are bad principles? What are good principles?
What are bad results? And what are good results? Wrong view is a bad principle. Right view is a good
principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the
many skillful qualities fully developed because of right view are good results. Wrong thought is a
bad principle. Right thought is a good principle. Wrong speech is a bad principle. Right speech is a
good principle. Wrong action is a bad principle. Right action is a good principle. Wrong livelihood is
a bad principle. Right livelihood is a good principle. Wrong effort is a bad principle. Right
effort is a good principle. Wrong mindfulness is a bad principle. Right mindfulness is a good
principle. Wrong immersion is a bad principle. Right immersion is a good principle. Wrong knowledge
is a bad principle. Right knowledge is a good principle. Wrong freedom is a bad principle. Right
freedom is a good principle, and the many bad unskillful qualities produced by wrong
freedom are bad results, and the many skillful qualities fully developed because of right
freedom are good results. You should know bad principles and good principles, and you
should know bad results and good results. Knowing these things, your practice should follow
the good principles with good results. That's what I said, and this is why I said it.
With Sangarawa, then Sangarawa the Brahmin went up to the Buddha and exchanged greetings with him.
When the greetings and polite conversation rover, he sat down to one side and said to the Buddha,
Worthy Goetamer, what is the near shore, and what is the far shore?
Wrong view is the near shore Brahmin, and right view is the far shore. Wrong thought is the near
shore, and right thought is the far shore. Wrong speech is the near shore, and right speech is
the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is
Is the near shore, and right livelihood is the far shore.
Wrong effort is the near shore, and right effort is the far shore.
Wrong mindfulness is the near shore, and right mindfulness is the far shore.
Wrong immersion is the near shore, and right immersion is the far shore.
Wrong knowledge is the near shore, and right knowledge is the far shore.
Wrong freedom is the near shore, and right freedom is the far shore.
This is the near shore, and this is the far shore.
Fewer those among humans who cross to the far shore.
The rest just run around on the near shore.
When the teaching is well explained, those who practice accordingly are the ones who will
cross over death's dominion so hard to pass.
Rid of dark qualities, and astute persons should develop the bright.
Having home behind, for this occlusion so hard to enjoy, try to find satisfaction there,
having left behind sensual pleasures, owning nothing, and astute person would cleanse
themselves of mental corruptions.
Those whose minds are rightly developed in the awakening factors, who, letting go of
attachments, delight in not grasping, with defilements ended, brilliant, they are quenched
in this world.
The near shore, mendicants, I will teach you the near shore and the far shore.
Listen and apply your mind well, I will speak.
Yes, sir, they replied.
The Buddha said this.
And what mendicants is the near shore?
What is the far shore?
Wrong view is the near shore Brahmin, and right view is the far shore.
Wrong thought is the near shore, and right thought is the far shore.
Wrong speech is the near shore, and right speech is the far shore.
Wrong action is the near shore, and right action is the far shore.
Wrong livelihood is the near shore, and right livelihood is the far shore.
Wrong effort is the near shore, and right effort is the far shore.
One mindfulness is the near shore, and right mindfulness is the far shore.
Wrong immersion is the near shore, and right immersion is the far shore.
Wrong knowledge is the near shore, and right knowledge is the far shore.
Wrong freedom is the near shore, and right freedom is the far shore.
This is the near shore, and this is the far shore.
Fewer those among humans who cross to the far shore, the rest just
run around on the near shore. When the teaching is well explained, those who practice accordingly
are the ones who will cross over death's dominion so hard to pass.
Rid of dark qualities, an astute person should develop the bright. Leaving home behind
for the seclusion so hard to enjoy, try to find satisfaction there, having left behind
sensual pleasures. With no possessions, an astute person should cleanse themselves
of mental corruptions, and those whose minds are rightly developed in the awakening
factors, letting go of attachments they delight in not grasping. With defilements ended, brilliant,
they are quenched in this world.
The ceremony of descent, first. Not that time, it was the Sabbath. The Brahmin, Janasoni,
had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh
grass, he stood to one side, not far from the Buddha. The Buddha saw him and said, Brahmin,
why have you bathed your head and dressed in a new pair of linen robes? Why are you standing
to one side holding a handful of fresh grass? What's going on today with the Brahmin clan?
Worthy goetamer, today is the ceremony of descent for the Brahmin clan. But how do the
Brahmins observe the ceremony of descent? Well worthy goetamer. On the Sabbath, the Brahmins
bathed their heads and dressed in a new pair of linen robes. They make a heap of fresh
cow-dung and spread it with green grass, then they make their beds between the boundary
and the fire chamber. That night they rise three times and worship the fire with joint palms.
We descend, Lord, we descend, Lord, and they serve the fire with abundant ghee, oil and
butter. And when the night has passed, they serve the Brahmins with delicious fresh
and cooked foods. That's how the Brahmins observe the ceremony of descent. The ceremony
of descent observed by the Brahmins is quite different from that observed in the training
of the Noble One. But worthy goetamer, how is the ceremony of descent observed in the
training of the Noble One? Worthy goetamer, please teach me this. Well then Brahmin, listen
and apply your mind well, I will speak. Yes, worthy sir, Janusoni replied. The Buddha
said this. It's when a noble disciple reflects, wrong view has a bad result in both this
life and the next. Reflecting like this, they give up wrong view, they descend from wrong
view. Wrong thought has a bad result in both this life and the next. Reflecting like this,
they give up wrong thought, they descend from wrong thought. Wrong speech has a bad result
in both this life and the next. Reflecting like this, they give up wrong speech, they
They descend from wrong speech.
Wrong action has a bad result in both this life and the next.
Reflecting like this, they give up wrong action, they descend from wrong action.
Wrong livelihood has a bad result in both this life and the next.
Reflecting like this, they give up wrong livelihood, they descend from wrong livelihood.
Wrong effort has a bad result in both this life and the next.
like this, they give up wrong effort, they descend from wrong effort.
Wrong mindfulness has a bad result in both this life and the next. Reflecting like this,
they give up wrong mindfulness, they descend from wrong mindfulness.
Wrong immersion has a bad result in both this life and the next. Reflecting like this,
they give up wrong immersion, they descend from wrong immersion.
When knowledge has a bad result in both this life and the next, reflecting like this they
give up wrong knowledge. They descend from wrong knowledge. Wrong freedom has a bad result
in both this life and the next. Reflecting like this they give up wrong freedom. They
descend from wrong freedom. This is the ceremony of descent in the training of the noble
one. The ceremony of descent observed by the Brahmins
is quite different from that observed in the training of the noble one. And, Worthy
Gautama, the ceremony of descent observed by the Brahmins is not worth a sixteenth part
of a master of the ceremony of descent observed in the training of the noble one. Excellent
Worthy Gautama. From this day fourth, may the Worthy Gautama remember me as a lay follower
who has gone for refuge for life. The ceremony of descent, second, mendicance, I will teach
you the noble descent. Listen and apply your mind well, I will speak. And what is the
noble descent? It's when a noble disciple reflects, wrong view has a bad result in both
this life and the next. Reflecting like this they give up wrong view. They descend from
wrong view. Wrong thought has a bad result in both this life and the next. Reflecting
like this they give up wrong thought. They descend from wrong thought. Wrong speech has
a bad result in both this life and the next. Reflecting like this they give up wrong
speech, they descend from wrong speech. Wrong action has a bad result in both this life
and the next. Reflecting like this, they give up wrong action, they descend from wrong action.
Wrong livelihood has a bad result in both this life and the next. Reflecting like this,
they give up wrong livelihood, they descend from wrong livelihood. Wrong effort has a bad
result in both this life and the next. Reflecting like this, they give up wrong effort, they
descend from wrong effort. Wrong mindfulness has bad result in both this life and the
next. Reflecting like this, they give up wrong mindfulness, they descend from wrong mindfulness.
Wrong immersion has a bad result in both this life and the next. Reflecting like this,
They give up wrong immersion. They descend from wrong immersion.
Wrong knowledge has a bad result in both this life and the next. Reflecting like this they
give up wrong knowledge. They descend from wrong knowledge. Wrong freedom has a bad result
in both this life and the next. Reflecting like this, they give up wrong freedom. They
descend from wrong freedom. This is called the Noble Descent.
Four runner. Mendicance. The dawn is the four runner and precursor of the Sunrise. In the
same way, right view is the four runner and precursor of skillful qualities. Right view produces
right thought, right thought produces right speech, right speech produces right action, right
action produces right livelihood, right livelihood produces right effort, right effort produces right
mindfulness, right mindfulness produces right immersion, right immersion produces right
Right knowledge, right knowledge produces right freedom.
The ending of defilements.
Mendikants, these ten things, when developed and cultivated, lead to the ending of defilements.
What ten?
Right view, right thought, right speech, right action, right livelihood, right effort,
right mindfulness, right immersion, right knowledge and right freedom.
These ten things, when developed and cultivated, lead to the ending of defilements.
