12. On one occasion the Blessed One was dwelling at Vesāli in the great forest in the peaked hall. Then on that occasion many well-known and famous Licchavī were sitting together in the meeting hall and were speaking in various ways in praise of the Buddha, Dhamma, and Saṅgha. [180]

Then, on that occasion, General Sīha, a disciple of the naked ascetics was seated in that assembly. Then it occurred to General Sīha: “Without doubt the Blessed One must be a worthy fully enlightened Buddha since these many well-known and famous Licchavī are sitting together in the meeting hall and speaking in various ways in praise of the Buddha, Dhamma, and Saṅgha. What if I were to approach this Blessed One, the worthy fully enlightened Buddha, to visit him!” Then General Sīha approached Nigaṇṭha Nāṭaputta, and having approached him said: “I wish, venerable sir, to approach the recluse Gotama to visit him.”

“What use is it for you, Sīha — one who speaks about action — to approach and visit one who speaks about inaction, the recluse Gotama, one who teaches a doctrine of inaction?” Then General Sīha’s intention to visit the Blessed One subsided.

On a second occasion many well-known and famous Licchavī were sitting together in the meeting hall and were speaking in various ways in praise of the Buddha, Dhamma, and Saṅgha … [181] Then for a second time General Sīha’s intention to visit the Blessed One subsided.

On a third occasion … in praise of the Buddha, Dhamma, and Saṅgha … “Without doubt the Blessed One must be a worthy fully enlightened Buddha since these many well-known and famous Licchavī are sitting together in the meeting hall and speaking in various ways in praise of the Buddha, Dhamma, and Saṅgha. What if I were to approach this Blessed One the worthy fully enlightened Buddha and visit him! What can these naked ascetics do, whether they permit it or not? Without asking the naked ascetics for permission, let me approach the worthy fully enlightened Buddha and visit him.”

Then General Sīha set out from Vesāli in the middle of the day with five hundred chariots to visit the Blessed One. Having gone as far as vehicles could go, having dismounted from their vehicles, they continued the journey on foot. Then General Sīha approached the Blessed One, and having paid homage to the Blessed One he sat down at one side. Sitting at one side General Sīha said to the Blessed One:–

“I have heard, venerable sir, ‘The recluse Gotama is a teacher of inaction, [182] he teaches a doctrine of inaction, and that is how he instructs his disciples.’ Those who say thus, venerable sir, do they represent the Blessed One truthfully, or do they misrepresent and slander him with what is untrue; do they speak in accordance with the Dhamma such that they would not deserve censure? Venerable sir, we do not wish to misrepresent the Blessed One.”

“There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of inaction (akiriyavādo), teaches a doctrine of inaction, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of action (kiriyavādo), teaches a doctrine of action, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of annihilation (ucchedavādo), teaches a doctrine of annihilation, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of revulsion (jeggucchī), teaches a doctrine of revulsion, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of abolition (venayiko), teaches a doctrine of abolition, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of austerity (tapassī),¹ teaches a doctrine of austerity, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of reserve (apagabbho),² teaches a doctrine of reserve, and that is how he instructs his disciples.’ There is, Sīha, a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of relieving (assāsako), teaches a doctrine of relieving, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of inaction, teaches a doctrine of inaction, and that is how he instructs his disciples.’ [183] Indeed, Sīha, I declare inaction in doing bodily, verbal, and mental evil deeds, I declare inaction in doing various kinds of evil, unwholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of inaction, teaches a doctrine of inaction, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of action, teaches a doctrine of action, and that is how he instructs his disciples.’ Indeed, Sīha, I declare action in doing bodily, verbal, and mental good deeds, I declare action in doing various kinds of good, wholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recluse Gotama is a teacher of action, teaches a doctrine of action, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of annihilation, teaches a doctrine of annihilation, and that is how he instructs his disciples.’ Indeed, Sīha, I declare the annihilation of lust, anger, and delusion, I declare the annihilation of various kinds of evil, unwholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of annihilation, teaches a doctrine of annihilation, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of revulsion, teaches a doctrine of revulsion, and that is how he instructs his disciples.’ Indeed, Sīha, I declare revulsion for bodily, verbal, and mental evil deeds, I declare revulsion for various kinds of evil, unwholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of revulsion, teaches a doctrine of revulsion, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of abolition, teaches a doctrine of abolition, and that is how he instructs his disciples.’ Indeed, Sīha, I declare the abolition of lust, anger, and delusion, [184] I declare the abolition of various kinds of evil, unwholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of abolition, teaches a doctrine of abolition, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of austerity, teaches a doctrine of austerity, and that is how he instructs his disciples.’ Indeed, Sīha, I declare austerity in bodily, verbal, and mental evil deeds, I declare austerity in various kinds of evil, unwholesome things. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of austerity, teaches a doctrine of austerity, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of reserve, teaches a doctrine of reserve, and that is how he instructs his disciples.’ Indeed, Sīha, I declare that someone is reserved when he has abandoned re-entering the womb for renewed existence, cut it off at the root, made it like a palm-tree stump, destroyed rebirth utterly so that it cannot arise again. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of reserve, teaches a doctrine of reserve, and that is how he instructs his disciples.’

“And how, Sīha, could it rightly be said of me: ‘The recluse Gotama is a teacher of relieving, teaches a doctrine of relieving, and that is how he instructs his disciples.’ Indeed, Sīha, [185] I relieve with the supreme relief, I teach the Dhamma for relief, and that is how I instruct my disciples. This, Sīha, is a way in which it could rightly be said of me: ‘The recuse Gotama is a teacher of relieving, teaches a doctrine of relieving, and that is how he instructs his disciples.’

When this had been said, General Sīha said to the Blessed One: “It is wonderful, venerable sir, it is marvellous, venerable sir! It is as if, venerable sir, someone had set upright what had been overturned, revealed what was hidden, pointed out the path to one who was lost, brought a light into the darkness so that those with eyes can see. Thus, venerable sir, the Blessed One has explained the Dhamma in various ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One regard me as a disciple who has taken refuge from today for as long as I shall live.”

“Make a thorough investigation, Sīha. Make a thorough investigation since you are well-known by your relatives and the general population [as a follower of the Nigaṇṭhā].”

“Because of this, venerable sir, I am even more pleased, delighted, and inspired by the Blessed One as the Blessed One says: ‘Make a thorough investigation. Make a thorough investigation since you are well-known by your relatives and the general population.’ Indeed, venerable sir, if the other sectarians would gain me as a disciple they would carry a banner through Vesāli proclaiming: ‘General Sīha has become our disciple.’ However, the Blessed One says: ‘Make a thorough investigation. Make a thorough investigation since you are well-known by your relatives and the general population.’ So for the second time, venerable sir, ‘I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One regard me as a disciple who has taken refuge from today for as long as I shall live.’”

“For a long time, Sīha, your family has been a well-spring of support for the Nigaṇṭhā. You should consider continuing to give alms to them if they approach you.”

“I have heard this, venerable sir, ‘The recluse Gotama says thus: [186] “Alms should be given to us, only alms given to us is of great fruit, alms given to others is not of great fruit.” However, the Blessed One encourages me to give alms to the Nigaṇṭhā too. Venerable sir, we will know the right time for this. So for the third time, venerable sir, ‘I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One regard me as a disciple who has taken refuge from today for as long as I shall live.’”

Then the Blessed One taught the Dhamma a graduated discourse, namely — talk on generosity, talk on morality, talk on [the way to reach] heaven, talk on the dangers, folly, and impurity of sensuality, and explained the benefits of renunciation. When the Blessed One knew that the mind of General Sīha was ready (kalla), malleable (mudu), unobstructed (vinīvaraṇa), uplifted (udagga), and confident (pasanna), he explained that teaching exulted (sāmukkaṃsikā) by the Buddhas — suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Then just as a spotless pristine cloth would easily absorb dye, in the same way the undefiled, stainless eye of the Dhamma arose in General Sīha as he was sitting there: “Whatever phenomenon originates, all of that comes to cessation.”

Then General Sīha — having seen the Dhamma, attained the Dhamma, understood the Dhamma, and penetrated the Dhamma, having transcended doubt, having got rid of indecision, having attained assurance, and independence of others in the teacher’s dispensation — said to the Blessed One: [187] “Please consent, venerable sir, to accept the meal tomorrow together with the community of monks.”

The Blessed One consented by remaining silent.

Then, understanding that the Blessed One had consented, General Sīha rose from his seat, paid homage to the Blessed One, and departed keeping him on his right side. Then General Sīha called a certain man and said to him: “Go, good man, and buy (jānāhī) some fresh meat (pavattamaṃsa). Then, when the night had passed, General Sīha, having had excellent hard and soft food prepared in his own residence, announced to the Blessed One that it was ready: “It is time, venerable sir, the meal is ready.”

Then, in the morning, having put on the robes, and taking the almsbowl and upper-robe, the Blessed One approached the residence of General Sīha; having approached, he sat down on the seat that had been prepared accompanied by the community of monks. Then, on that occasion, many Nigaṇṭhā went from street to street, and from cross-road to cross-road, waving their arms and shouting out: “Today, General Sīha, has slaughtered a great beast to make a meal for the recluse Gotama. The recluse Gotama knowingly partakes of meat prepared for his own sake, meant for him.”

Then a certain man approached General Sīha; and having approached him, whispered in his ear: “You should know, sir! Many Nigaṇṭhā went from street to street, and from cross-road to cross-road, waving their arms and shouting out: ‘Today, General Sīha, has slaughtered a great beast to make a meal for the recluse Gotama. The recluse Gotama knowingly partakes of meat prepared for his sake, [188] meant for him.’”

“Enough, friend, for a long time those venerable ones have desired to discredit the Buddha, Dhamma, and Saṅgha. These venerable ones cannot harm the Blessed One with their slander, which is baseless, empty, false, and untrue; we would not intentionally deprive a living-being of life even for the sake of our own life.”

Then General Sīha, with his own hand, served and satisfied the community of monks with the Blessed One at their head with excellent hard and soft food. Then, when the Blessed One had covered his bowl with his hand to show that he was satisfied, General Sīha sat down at one side. As he sat there, the Blessed one spoke on the Dhamma, and having instructed (sandassetvā), roused (samādapetvā), inspired (samuttejetvā), and delighted (sampahaṃsetvā) General Sīha, he got up from his seat and departed.

About the Sīha Suttaṃ

This discourse to General Sīha shows why many Buddhists are neither vegetarians nor vegans. General Sīha was a follower of the Nigaṇṭhā (the Jains). The discourse makes it clear that:–

1. The Buddha ate meat when it was offered.

2. A Stream-winner (General Sīha) can buy meat or order it to be bought, although a Stream-winner is incapable of intentionally killing any living-being even to save his/her own life.

3. Those who hold wrong-views will blame Buddhists for eating meat.

4. The Buddha teaches the not-doing of any unwholesome deeds, and the cutting off of lust, ill-will, and delusion, leading to the relief of suffering.

Stains

(A.iv.195)

15. “Monks, there are these eight stains. What eight? Non-recitation is the stain of sacred verses; negligence is the stain of houses; laziness is the stain of beauty; heedlessness is the stain of a guard; misconduct is the stain of a woman; miserliness is the stain of a donor; evil, unwholesome states are stains in this world and the next; monks, a stain graver than these is the stain of ignorance, the greatest stain of all. These, monks, are the eight stains.”

“Non-recitation is the stain of sacred verses, negligence the stain of houses.
Laziness is the stain of beauty, heedlessness the stain of a guard.

“Misconduct is the stain of a woman, miserliness the stain of a donor.
Evil, unwholesome states are stains in the world and the next.
A graver stain than these, is ignorance, the greatest stain of all.”

Binding (1)

(A.196)

17. “Monks, in eight ways a woman binds a man. What eight? By weeping ³ … by laughing … by talking … by her appearance ⁴ … by gifts brought from the forest … by scent … by taste … by touch, monks, a woman binds a man. In these eight ways, monks, a woman binds a man. Those beings, monks, who are bound by touch are firmly bound.”

The Eight Wonderful Qualities of Hatthaka

(A.iv.217)

23. At one time the Blessed One was dwelling in Āḷavi at the Aggāḷava-cetiya. Then the Blessed One said to the monks: [217] “Hatthaka of Āḷavi is endowed with seven wonderful and marvellous qualities. What seven? Monks, Hatthaka of Āḷavi has confidence (saddho), he is virtuous (sīlavā), he has shame (hirīmā),⁵ he is scrupulous (ottappī),⁶ he is learned (bahussuto), he is generous (cāgavā), he is wise (paññavā). Remember that Hatthaka of Āḷavi is endowed with these seven wonderful and marvellous qualities.”

Thus spoke the Blessed One. Having said this, the Fortunate One got up from his seat and entered his dwelling.

Then a certain monk, have dressed in the morning and taking the bowl and double-robe, approached the residence of Hatthaka of Āḷavi, and having approached sat down on a seat that had been made ready. Then Hatthaka of Āḷavi approached the monk, and having approached, paid homage and sat down at one side. As he sat there, the monk said this to Hatthaka of Āḷavi:–

“The Blessed One said, friend, that you are endowed with seven wonderful and marvellous qualities. What seven? Hatthaka of Āḷavi has confidence, he is virtuous, he has shame, he is scrupulous he is learned, he is generous, he is wise.”

“I hope, venerable sir, that no white-robed ⁷ householders were present?”

“Indeed not, friend, there were no white-robed householders present.”

“It is good, venerable sir, that no white-robed householders were present.”

Then that monk have obtained almsfood at the residence of Hatthaka of Āḷavi, got up from his seat and departed. Then that monk, having returned from almsround after the meal, approached the Blessed One, having approached the Blessed One and having paid homage he sat down at one side. Sitting at one side that monk said to the Blessed One:–

“Venerable sir, in the morning I went for alms to the residence of Hatthaka of Āḷavi [and repeated what you said]. When I had said that, venerable sir, Hatthaka said to me: ‘I hope, venerable sir, that no white-robed householders were present?’”

“Well said, it is good, monk! Of few desires, monk, is that son of a good family who does not wish others to know about his wholesome qualities. Then, monk, remember that Hatthaka of Āḷavi is endowed with this eighth wonderful and marvellous quality. Hatthaka of Āḷavi is endowed with fewness of wishes (appicchatāyā).” ⁸

A Discourse On the Four Bases of Harmony

(A.iv.218)

24. At one time the Blessed One was dwelling in Āḷavi at the Aggāḷava-cetiya. Then Hatthaka of Āḷavi approached [219] the Blessed One with five hundred lay disciples. Having approached, he paid homage and sat down at one side. As he was sitting at one side the Blessed One said to Hatthaka of Āḷavi:–

“Your following is large, Hatthaka. How did you gather this large following?”

“As taught by the Blessed One, venerable sir, it is with the four bases of harmony (saṅgahavatthūni)⁹ that I gathered this large following. When I know, venerable sir, ‘This person is won over by generosity,’ I win him or her over by generosity. When I know, ‘This person is won over by kind speech,’ I win him or her over by kind speech. When I know, ‘This person is won over by benevolence,’ I win him or her over by benevolence. When I know, ‘This person is won over by impartiality,’ I win him or her over by impartiality. There is wealth in my family, venerable sir. They do not think that should listen to me as if I were poor.”

“Well said, Hatthaka, well said! That is the way, Hatthaka, that one can gather a large following. All those in the past, Hatthaka, who gathered a large following, all of them did so by these four bases of harmony. All those in the future, Hatthaka, who will gather a large following, all of them will do so by these four bases of harmony. All those in the present, Hatthaka, who have gathered a large following, have done so by these four bases of harmony.”

Then, Hatthaka of Āḷavi, instructed (sandessito), roused (samādapito), inspired (samuttejito), and gladdened (sampahaṃsito) with talk on Dhamma by the Blessed One, rose from his seat, paid homage to the Blessed One, and departed [220] keeping his right side towards the Blessed One.

Then not long after Hatthaka of Āḷavi had left, the Blessed One said to the monks: “Remember, monks, Hatthaka of Āḷavi as one endowed with eight wonderful and marvellous qualities. What eight? Hatthaka of Āḷavi has confidence, he is virtuous, he has shame, he is scrupulous, he is learned, he is generous, he is wise, and he is endowed with fewness of wishes. Monks, remember that Hatthaka of Āḷavi is endowed with these eight wonderful and marvellous qualities.”

A Lay Disciple

(A.iv.220)

25. One one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree park. he Mahānāma the Sakyan approached the Blessed One, paid homage, and sat down at one side. Sitting at one side, Mahānāma the Sakyan said to the Blessed One: “How, venerable sir, is one a lay disciple?” “Whoever, Mahānāma, has gone to the Buddha, Dhamma, and Saṅgha for refuge, is thereby a lay disciple.”

“But how, venerable sir, is a lay disciple virtuous?” “Whatever lay disciple, Mahānāma, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from telling lies, abstains from fermented and distilled liquors that cause heedlessness; is thereby a virtuous lay disciple.”

“But how, venerable sir, is a lay disciple practising for his own benefit, not for the benefit of others?” [221] “Whatever lay disciple, Mahānāma, is endowed with faith, but does not urge others to become endowed with faith; is endowed with virtue, but does not urge others to become endowed with virtue; is endowed with liberality, but does not urge others to become endowed with liberality; desires to meet the monks, but does not urge others to meet the monks; has the desire to listen to the true Dhamma, but does not urge others to listen to the true Dhamma; bears in mind the Dhamma he has heard, but does not urge others to bear in mind the Dhamma that they have heard; investigates the meaning of the Dhamma that he has heard, but does not urge others to investigate the meaning of the Dhamma that they have heard; understands the meaning of the Dhamma and practices in accordance with it, but does not urge others to understand the meaning of the Dhamma and to practice in accordance with it; thereby, Mahānāma, a lay disciple is practising for his own benefit, but not for the benefit of others.”

“But how, venerable sir, is a lay disciple practising for his own benefit, and the benefit of others?” “Whatever lay disciple, Mahānāma, is endowed with faith, and urges others to become endowed with faith; is endowed with virtue, and urges others to become endowed with virtue; is endowed with liberality, and urges others to become endowed with liberality; desires to meet the monks, and urges others to meet the monks; has the desire to listen to the true Dhamma, and urges others to listen to the true Dhamma; bears in mind the Dhamma he has heard, and urges others to bear in mind the Dhamma that they have heard; investigates the meaning of the Dhamma that he has heard, and urges others to investigate the meaning of the Dhamma that they have heard; understands the meaning of the Dhamma [222] and practices in accordance with it, and urges others to understand the meaning of the Dhamma and to practice in accordance with it; thereby, Mahānāma, a lay disciple is practising for his own benefit, and for the benefit of others.”

Powers (1)

(A.iv.223)

27. “Monks, there are these eight powers. What eight? Crying is the power of children, anger is the power of women, a weapon is the power of thieves, sovereignty is the power of a monarch, complaining (ujjhatti)¹⁰ is the power of a fool, satisfaction (nijjhatti)¹¹ is the power of the wise, reflection (paṭisaṅkhāna) is the power of the learned, patience (khanti)¹² is the power of recluses and priests. These, monks, are the eight powers.”

Powers (2)

(A.iv.223)

28. The Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down at one side. As the Venerable Sāriputta was sitting at one side the Blessed One said:– [224] “What are the powers of a monk who has destroyed the outflows, endowed with which he knows: ‘My outflows are destroyed’?”

“Venerable sir, endowed with these eight powers, a monk who has destroyed the outflows knows: ‘My outflows have been destroyed.’ What eight? Here, venerable sir, a monk who has destroyed the outflows knows as it really is with perfect wisdom that all formations are impermanent … that sensual pleasures are like a burning charcoal pit … his mind intends, inclines, and slopes to mental seclusion, he delights in renunciation, he has put an end to all things that are a basis for the outflows … he has developed, well-developed the four foundations of mindfulness (satipaṭṭhānā) … [225] the four bases of success (iddhipādā) … the five controlling faculties (pañcindriyāni) … the seven factors of enlightenment (satta bojjhaṅgā) … the noble eightfold path (ariyo aṭṭhaṅgiko maggo). Venerable sir, a monk who has destroyed the outflows has developed, well-developed, the noble eightfold path. This too, venerable sir, is a power of a monk who has destroyed the outflows, endowed with which he knows: ‘My outflows are destroyed.’ Venerable sir, endowed with these eight powers, a monk who has destroyed the outflows knows: ‘My outflows have been destroyed’.”

Eight Thoughts of a Great Man

(A.iv.228)

30. When Venerable Anuruddha was meditating in seclusion, the first seven thoughts occurred to him spontaneously. Knowing his thoughts, the Buddha appeared before him, sat on the prepared seat, and taught him the Eight Thoughts of a Great Man.¹³

1. This Dhamma is for one who wants little, not for one who wants much (appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa).

2. This Dhamma is for the contented, not for the discontented (santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa).

3. This Dhamma is for the reclusive, not for one fond of society (pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa).

4. This Dhamma is for the energetic, not for the lazy (āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa).

5. This Dhamma is for one with well-established mindfulness, not for one of confused mindfulness (upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa).

6. This Dhamma is for the composed, not for the uncomposed (samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa).

7. This Dhamma is for the wise, not for the unwise (paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassa).

8. This Dhamma is for one who is free from impediments, not for one who delights in impediments (nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino).

Giving (1)

(A.iv.236)

31. “Monks, there are these eight gifts. What Eight? One gives a gift to insult; one gives a gift out of fear, [thinking] ‘He gave to me,’ one gives a gift; [thinking] ‘Giving is good,’ one gives a gift; [thinking] ‘I cook, these do not cook, it isn’t right that I who cook don’t give to one who doesn’t cook’ one gives a gift; [thinking] ‘By giving this gift a good reputation about me will spread,’ one gives a gift; [thinking] ‘Giving ornaments and adorns the mind,’ one gives a gift. These, monks, are the eight gifts.”

Giving (3)

(A.iv.236)

33. “Monks, there are eight reasons for giving. What eight? One gives a gift out of desire; one gives a gift out of anger; one gives a gift out of delusion; one gives a gift out of fear; ‘Gifts were formerly given by my parents and ancestors, I should not abandon this family tradition,’ one gives a gift; ‘Having given this gift, on the break-up of the body after death I will arise in a fortunate heavenly realm,’ one give a gift; ‘Having given this gift, my mind is pleased, joy and happiness arise, one gives a gift; ‘Giving decorates and adorns the mind,’ one gives a gift. These, monks are the eight reasons for giving.

The Results of Misconduct

(A.iv.247)

40. “The killing of living beings, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of killing living beings, on becoming a human being is a short life-span (appāyuka).

“Taking what is not given, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of taking what is not given, on becoming a human being is loss of one’s property (bhogabyasana).

“Sexual misconduct, monks, when practised, developed and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of sexual misconduct, on becoming a human being is rivalry (sapatta) and enmity (vera).

“Telling lies, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of telling lies, on becoming a human being is to face false accusations (abhūtabbhakkhāna).

“Divisive speech, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of divisive speech, on becoming a human being is the breaking up of friendships (mittehi bhedana).

“Abusive speech, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of abusive speech, on becoming a human being is disagreeable sounds (amanāpasadda).¹⁴

“Idle chatter, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of idle chatter, on becoming a human being is not being believed by others (anādeyyavācā).

“Drinking intoxicants, monks, when practised, developed, and made much of, leads to hell, to the animal womb, or to the realm of hungry ghosts. The least result of drinking intoxicants, on becoming a human being is madness (ummattaka).”

A Discourse to Gotamī

(A.iv.274)

51. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s monastery. Then Mahāpajāpatī Gotamī approached the Blessed One, and having approached, paid homage and stood at one side. Standing at one side,¹⁵ Mahāpajāpatī Gotamī said to the Blessed One: “It would good, venerable sir, if women could obtain the going-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“Enough, Gotamī! Do not aim for (rucci) the going-forth of women from household life (agārasmā) to homelessness (anagāriyaṃ) in the Dhamma and discipline of the Tathāgata!”

A second and a third time Mahāpajāpatī Gotamī said to the Blessed One: “It would good, venerable sir, if women could obtain the going-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“Enough, Gotamī! Do not aim for the going-forth of women from household life to homelessness in the Dhamma and discipline of the Tathāgata!”

Then Mahāpajāpatī Gotamī, thinking: “The Blessed One does not consent to the going-forth of women from household life to homeless in the Dhamma and discipline of the Tathāgata,” miserable (dukkhī), dejected (dummanā), with a tearful face (assumukhī), and crying (rudamānā), paid homage to the Blessed One and departed keeping her right side towards him.

Then the Blessed One, having stayed at Kapilavatthu for as long as he wished set out on tour for Vesāli. Travelling in stages he arrived at Vesāli. There the Blessed One stayed at the peaked-hall in the great forest. Then Mahāpajāpatī Gotamī having cut off her hair and having dressed in yellow robes together with many ¹⁶ Sakyan women set out for Vesāli. [275] Travelling in stages they approached the Peaked-hall (Kūṭāgārasālā) in the great forest. Then Mahāpajāpatī Gotamī, with her feet swollen, and her limbs covered in dust, miserable, dejected, with a tearful face, and crying, stood outside the doorway.

Venerable Ānanda saw Mahāpajāpatī Gotamī, with her feet swollen, and her limbs covered in dust, miserable, dejected, with a tearful face, and crying, stood outside the doorway. Having seen her he said to Mahāpajāpatī Gotamī: “Why are you, Gotamī, standing outside the doorway with your feet swollen, and limbs covered in dust, miserable, dejected, with a tearful face, and crying?”

“Because, Venerable Ānanda, the Blessed One does not allow women to go forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“Then, Gotamī, wait here for a moment, while I go and ask the Blessed One for the going forth of women from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

Then the Venerable Ānanda approached the Blessed One, and having approached, he paid homage, and sat down at one side. Sitting at one side the Venerable Ānanda said to the Blessed One: “Here, venerable sir, Mahāpajāpatī Gotamī with her feet swollen, and limbs covered in dust, miserable, dejected, with tearful face, and crying, is stood at the doorway saying: ‘The Blessed One does not allow women to go forth from household life into homelessness in the Dhamma and discipline of the Tathāgata.’ It would be good, venerable sir, if women could obtain the going-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“Enough, Ānanda! Do not aim for the going-forth of women from household life to homelessness in the Dhamma and discipline of the Tathāgata!”

A second and a third time Ānanda said to the Blessed One: “It would be good, venerable sir, if women could obtain the going-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“Enough, Ānanda! Do not aim for the going-forth of women from household life to homelessness in the Dhamma and discipline of the Tathāgata!” [276]

Then the Venerable Ānanda thought: “The Blessed One does not allow women to go forth from household life to homelessness in the Dhamma and discipline of the Tathāgata. Perhaps if I try a different approach ¹⁷ the Blessed One will allow women to go forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

Then the Venerable Ānanda said to the Blessed One: “Is it possible, venerable sir, for women having gone-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, to realise the fruition of Stream-winning, the fruition of Once-returning, the fruition of Non-returning, the fruition of Arahantship?”

“It is possible, Ānanda, for women having gone-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, to realise the fruition of Stream-winning, the fruition of Once-returning, the fruition of Non-returning, the fruition of Arahantship”

“If it is possible, venerable sir, for women having gone-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, to realise the fruition of Stream-winning, the fruition of Once-returning, the fruition of Non-returning, the fruition of Arahantship, much has been done, venerable sir, by Mahāpajāpatī Gotamī was the Blessed One’s maternal aunt, wet-nurse, and foster mother who nursed him at her breast when his mother had died. It would good, venerable sir, if women could obtain the going-forth from household life to homelessness in the Dhamma and discipline of the Tathāgata.”

“If, Ānanda, Mahāpajāpatī Gotamī accepts eight weighty rules,¹⁸ that itself will be her ordination (upasampadā):–

1) A nun ordained for a hundred Rains should pay homage to a monk ordained that very day, stand up for him, greet him reverentially with joined palms, and pay due respect to him. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

2) A nun should not enter upon the Rains in a residence where there are no monks. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

3) Every fortnight the nuns should ask the community of monks about two things — the Uposatha day and the Exhortation (ovāda).¹⁹ [277] This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

4) When a nun has completed the Rains Retreat she should invite both communities regarding any offence that they have seen, heard about, or suspected. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

5) A nun who has committed an offence against the weighty rules should undergo probation (mānattaṃ) for a fortnight (pakkha) in front of both communities. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

6) A probationer who has trained in the six rules for two years should seek ordination from both communities. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

7) A nun should not for any reason insult or revile a monk.²⁰ This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

8) From today onwards, Ānanda, nuns are forbidden from admonishing monks; monks are not forbidden from admonishing nuns. This principle should be honoured, respected, esteemed, and venerated throughout life without being transgressed.

“If, Ānanda, Mahāpajāpatī Gotamī will accept these eight weighty rules, that will be her ordination.”

Then, Venerable Ānanda, having received the eight weighty rules in the presence of the Blessed One, he approached Mahāpajāpatī Gotamī, and having approached her said to Mahāpajāpatī Gotamī:–

“If you, Gotamī, will accept these eight weighty rules, [here repeating the eight weighty rules as stated by the Blessed One] [278] that will be your ordination.”

“It is as if, Venerable Ānanda, a young woman, or a man, or a youth, who is fond of ornaments, and has bathed their head, would receive a garland of blue lotuses, jasmines, or vine flowers, having accepted it with both hands, would place it on top of his or her head; in the same way, Venerable Ānanda, having accepted these eight weighty rules I will not transgress them for the rest of my life.”

Then Venerable Ānanda approached the Blessed One, and having approached, paid homage and sat down at one side. Sitting at one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, Mahāpajāpatī Gotamī has accepted the eight weighty rules and will not transgress them for the rest of her life.”

“If, Ānanda, women had not obtained the going forth from household life to homelessness in the Dhamma and discipline of the Tathāgata the holy life (brahmacariyaṃ) would have lasted for a long time, the true Dhamma (saddhammo) would have lasted for a thousand years. Now, Ānanda, that women have obtained the going forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, the true Dhamma will not last as long. Now, Ānanda, the true Dhamma will last only for five hundred years.²¹

“It is like, Ānanda, those families with many women and few men are easily destroyed by robbers. In the same way, Ānanda, because women have obtained the going forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, the true Dhamma will not last as long.

“It is like, Ānanda, when hill paddy has ripened, [279] the disease called white bones infests it, thus the field of hill paddy does not last long. In the same way, Ānanda, because women have obtained the going forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, the true Dhamma will not last as long.

“it is like, Ānanda, when a field of sugar-cane has ripened the disease called red bones infests it, thus the field of sugar-cane does not last long. In the same way, Ānanda, because women have obtained the going forth from household life to homelessness in the Dhamma and discipline of the Tathāgata, the true Dhamma will not last as long.

“As if, Ānanda, a man might build an embankment around a great reservoir as a precaution so that the water would not overflow, in the same way, Ānanda, as a precaution I have established these eight weighty rules for nuns not to be transgressed as long as life lasts.”

A Brief Discourse to Gotamī

(A.iv.280)

53. Thus have I heard: At one time the Blessed One was staying at Vesāli, in the hall with the gabled roof in the Great Forest. Then Mahāpajāpatī Gotamī approached the Blessed One; paid homage, and stood on one side.²² Standing there she said to him: “It would be good, venerable sir, if the Blessed One would teach me Dhamma in brief ²³ so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, and resolute.”

“Those things, Gotamī, regarding which you know, ‘These things lead to passion (sarāgāya), not to dispassion (virāgāya); to bondage (saṃyogāya), not to freedom from bondage (visaṃyogāya); to accumulation (ācayāya), not to relinquishment (apacayāya); to having many wishes (mahicchatāya), not to having few wishes (appicchatāya); to discontent (asantuṭṭhiyā), not to contentment (santuṭthiyā); to association (saṅgaṇikāya), not to seclusion (pavivekāya); to laziness (kosajjāya), not to arousing energy (vīriyārambhāya); to being easy to support (subharatāya), not to being hard to support (dubbharatāyā),’ definitely, Gotamī, you can decide, ‘This is not Dhamma, this is not Vinaya, this is not the Teacher’s instruction.’

“Those things, Gotamī, regarding which you know, ‘These things lead to dispassion, not to passion; to freedom from bondage, not to bondage; to relinquishment, not to accumulation; to having few wishes, not to having many wishes; to contentment, not to discontent; to seclusion, not to association; to arousing energy, not to laziness; to being easy to support, not to being hard to support,’ definitely, Gotamī, you can decide, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”

The Pāḷi Text of the Saṃkhitta Suttaṃ

Evaṃ me sutaṃ:

“Ekaṃ samayaṃ Bhagavā Vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho Mahā-Pajāpatī Gotamī yena Bhagavā tenupasaṅkami; upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā Mahā-Pajāpatī Gotamī Bhagavantaṃ etadavoca:–

“Sādhu me, bhante, Bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ Bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyya”nti.

“Ye kho tvaṃ, Gotami, dhamme jāneyyāsi — ‘Ime dhammā sarāgāya saṃvattanti, no virāgāya; saṃyogāya saṃvattanti, no visaṃyogāya; ācayāya saṃvattanti, no apacayāya; mahicchatāya saṃvattanti, no appicchatāya; asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; saṅgaṇikāya saṃvattanti, no pavivekāya; kosajjāya saṃvattanti, no vīriyārambhāya; dubbharatāya saṃvattanti, no subharatāyā’ti, ekaṃsena, Gotami, dhāreyyāsi — ‘Neso dhammo, neso vinayo, netaṃ satthusāsana”’nti.

“Ye ca kho tvaṃ, Gotami, dhamme jāneyyāsi — ‘Ime dhammā virāgāya saṃvattanti, no sarāgāya; visaṃyogāya saṃvattanti, no saṃyogāya; apacayāya saṃvattanti, no ācayāya; appicchatāya saṃvattanti, no mahicchatāya; santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; pavivekāya saṃvattanti, no saṅgaṇikāya: vīriyārambhāya saṃvattanti, no kosajjāya; subharatāya saṃvattanti, no dubbharatāyā’ti, ekaṃsena, Gotami, dhāreyyāsi — ‘Eso dhammo, eso vinayo, etaṃ satthusāsana”’nti.

Decline

(A.iv.331)

79. “Monks, these eight things lead to the decline of a monk in training. What eight? Delight in work, delight in talk, delight in sleep and lying down, delight in company, leaving the sense doors unguarded, lack of moderation in food, delight in association, delight in impediments. These eight things, monks, lead to the decline of a monk in training.

“Monks, these eight things lead to the non-decline of a monk in training. What eight? Not delighting in work, not delighting in talk, not delighting in sleep and lying down, not delighting in company, guarding the sense doors, moderation in food, not delighting in association, not delighting in impediments. These eight things, monks, lead to the non-decline of a monk in training.”

The Thief

(A.iv.339)

84. “Monks, endowed with eight factors a great thief is quickly destroyed, he does not last long. What eight? He assaults one who does not assault him; he steals without leaving anything; he kills a woman; he rapes a young girl; he steals from one gone-forth; he steals from the king’s treasury, he works in his own neighbourhood; he is not skilled at hiding his loot. Endowed with these eight factors, monks, a great thief is quickly destroyed, he does not last long.

“Monks, endowed with eight factors a great thief is not quickly destroyed, he lasts long. What eight? He does not assault one who does not assault him; he steals leaving something behind; he does not kill a woman; he does not rape a young girl; he does not steal from one gone-forth; he does not steal from the king’s treasury, he does not work in his own neighbourhood; he is skilled at hiding his loot. Endowed with these eight factors, monks, a great thief is not quickly destroyed, he lasts long.”

Overturning the Almsbowl

(A.iv.344)

87. “Monks, if a lay disciple is endowed with these eight factors, if the community of monks wishes, it may overturn the almsbowl for them.²⁴ What eight? [345] He strives to stop the monks receiving gains; he strives for the harm of monks; he strives to stop the monks from getting dwelling places; he scolds and criticises the monks; he strives to divide the monks from each other; he speaks in dispraise of the Buddha; he speaks in dispraise of the Dhamma; he speaks in dispraise of the community of monks. Monks, if a lay disciple is endowed with these eight factors, if the community of monks wishes, it may overturn the almsbowl for them.

“Monks, if a lay disciple is endowed with these eight factors, if the community of monks wishes, it may set the almsbowl upright for them.²⁵ What eight? He does not strive to stop the monks receiving gains; he does not strive for the harm of monks; he does not strive to stop the monks from getting dwelling places; he does not scold and criticises the monks; he strives to unit the monks; he speaks in praise of the Buddha; he speaks in praise of the Dhamma; he speaks in praise of the community of monks. Monks, if a lay disciple is endowed with these eight factors, if the community of monks wishes, it may set the almsbowl upright for them.”

Notes:

1. Austerity, burning up defilements. Bhikkhu Bodhi translates it as tormenting.

2. Reserved, modest, not impudent. Bhikkhu Bodhi translates it as “retiring.” The PTS dictionary has appagabbha = modest; as in the Metta Sutta.

3. Bhikkhu Bodhi translates a different text, which has the same ways of binding, but in a different order. The following discourse gives the same eight ways that a man binds a woman.

4. Her way of dressing, arranging her hair, her deportment, make-up, etc.

5. Doing no evil deeds for fear of blame.

6. Doing no evil even in private for fear of retribution due to the law of kamma.

7. On Uposatha days, householders put on white clothes and observe the eight precepts while staying at the vihāra.

8. Modest, not wishing others to know about one’s good qualities.

9. The four bases (vatthūni) of harmony (saṅgaha): generosity (dāna), kind speech (pīyavācā), benevolence (atthacariya), and impartiality (samānattā). In the Book of Ones, Hatthaka of Āḷavi is praised as the foremost in gathering a following by these four bases of harmony. The Pāḷi verb “Saṅgaṇhāti,” has several meanings: to comprise, to collect, to include, to compile, to sympathise with.

10. Although complaining is a weakness, by complaining and showing irritation, blaming others for his or her own failings, etc., the fool fulfils his or her own ends, or avoids responsibility for his or her own mistakes, because good people don’t wish to dispute with a fool.

11. Satisfaction is the opposite of discontent. The wise person accepts situations as they are without complaint. For the wise, the cup is always half full; for the fool, it is always half empty.

12. Patience, forbearance, and endurance (adhivāsana).

13. Bhikkhu Bodhi translates ‘purisa’ as man. Political correctness is inappropriate here. I have truncated the discourse. Anuruddha gained Arahantship shortly after the discourse.

14. The Commentary elaborates: Whatever speech is piercing like thorns (kaṇṭakā), rough (kakkasā), bitter (kaṭukā), abusive (abhisajjanī), violent (mammacchedikā), wherever he goes (gatagataṭṭhāne) only that (tameva) he hears (suṇāti), sounds that are called (nāma) pleasing to hear (manāpasaddasavanaṃ) he does not get (na labhati).

15. This entire passage is repeated in the Vinaya Cūḷavagga (V.ii.253ff), followed by the section on the ordination of nuns. The Buddha’s obvious reluctance to allow the ordination of women is explained by the final paragraphs of this discourse.

16. Many (sambahulā). The Commentary says five hundred.

17. Venerable Ānanda was then only a Stream-winner, so not free from desires. He was also very intelligent. At the First Buddhist Council, the elders asked him to confess an offence for his efforts in enabling the ordination of women. “This is an offence of wrong-doing for you, friend Ānanda, that you endeavoured for the ordination of women.” (Vin.ii.290)

18. Weighty rules (garudhamma). Bhikkhu Bodhi translates these as the “Eight principles of respect.” That is also a good translation. The word “garu” means both weighty or serious, as opposed to light (lahu), and worthy of respect. However, rule five states that a nun who has transgressed any of these rules must undergo probation (mānatta) for a fortnight, which is longer than the probation required for an offence entailing a formal meeting of the Saṅgha (Saṅghādisesadhamma). They are thus more serious offences than those requiring a formal meeting if transgressed, but less serious than offences entailing defeat. The eight principles of respect, or eight weighty rules, are compared to an embankment that surrounds a large reservoir, preventing the water from overflowing.

19. Every fortnight a monk would be appointed to exhort the nuns with a teaching on the Dhamma.

20. If a nun is sexually harassed or assaulted by a monk, without insulting or reviling him, she should report it to the senior nuns, who would in turn report it to the senior monks. It should not be tolerated or concealed, but it should be dealt with by due legal process.

21. This dilemma on the duration of the true Dhamma is dealt with in the Milindapañha. It is obvious that there are now various corrupt forms of Buddhism, but if one seeks out a good teacher and practises correctly, one can still attain the various stages of insight and the path. “ The teaching of the Master, O king, has its root in practice, practice is its essence, and it stands as long as practice does not decline.” (Miln.133)

22. When nuns approach the Blessed One or monks, they remain standing as sitting alone with a man is an offence to be confessed for nuns, and sitting alone with women is an offence to be confessed for monks.

23. Compare to a similar discourse given to the Venerable Upāli, in the Book of Sevens. If a nun or a woman does not ask a question, a monk can teach Dhamma in five or six words. However, if she asks a question he can teach her in brief or in detail. If it’s not about Dhamma, but some other matter, such as giving instructions for a journey, or how to repair a hut, there is no limit. He can explain in as much detail as required, even if not asked.

24. This is a formal act of the Saṅgha, and not something to be done lightly. Monks should endure criticism, even if it is not justified. The monks in Burma took this very rare step to protest the military crackdown in 2021.

25. Another formal act is carried out to reverse the ban, if the lay people make amends.