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- Samyutta Nikaya XLII.8
- Sankha Sutta
- The Conch Trumpet
- For free distribution only, as a gift of Dhamma
Translator's note: Although the Jains, like the Buddhists, teach a doctrine of
the moral consequences of actions, the teachings of the two traditions differ in many
important details. This discourse points out two of the major points where the Buddhist
teaching is distinctive: its understanding of the complexity of the kammic process, and
its application of that understanding to the psychology of teaching. The Buddha shows that
a simplistic, fatalistic view of the kammic process is logically inconsistent, and also
leads to unfortunate results for any person who, with a background of bad kamma, believes
in it. The actual complexity of kamma, however, allows for a way in which past evil deeds
can be overcome: through refraining from evil now and into the future, and through
developing expansive mind-states of good will, compassion, appreciation, & equanimity.
In such an expansive mind state, the unavoidable consequences of past evil actions count
for next to nothing. The Buddha also shows how his method of teaching is better than that
of the Jains in that it actually can help free the mind from debilitating feelings of
guilt and remorse, and lead to the overcoming of past kamma.
For a fuller discussion of the complexity of the kammic process, see "Kamma and the Ending of Kamma" in The
Wings to Awakening.
On one occasion the Blessed One was staying near Nalanda in the Pavarika Mango Grove. Then Asibandhakaputta the
headman, a disciple of the Niganthas, went to the Blessed One and
on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed
One said to him: "Headman, how does Nigantha Nataputta teach the
Dhamma to his disciples?"
"Nigantha Nataputta teaches the Dhamma to his disciples in this way, lord: 'All
those who take life are destined for a state of deprivation, are destined for hell. All
those who steal.... All those who indulge in illicit sex.... All those who tell lies are
destined for a state of deprivation, are destined for hell. Whatever one keeps doing
frequently, by that is one led [to a state of rebirth].' That's how Nigantha Nataputta
teaches the Dhamma to his disciples."
"If it's true that 'Whatever one keeps doing frequently, by that is one led [to a
state of rebirth],' then no one is destined for a state of deprivation or destined to hell
in line with Nigantha Nataputta's words. What do you think, headman: If a man is one who
takes life, then taking into consideration time spent doing & not doing, whether by
day or by night, which time is more: the time he spends taking life or the time he spends
not taking life?"
"If a man is one who takes life, lord, then taking into consideration time spent
doing & not doing, whether by day or by night, then the time he spends taking life is
less, and the time he spends not taking life is certainly more. If it's true that
'Whatever one keeps doing frequently, by that is one led [to a state of rebirth],' then no
one is destined for a state of deprivation or destined to hell in line with Nigantha
Nataputta's words."
"What do you think, headman: If a man is one who steals...indulges in illicit
sex...tells lies, then taking into consideration time spent doing & not doing, whether
by day or by night, which time is more: the time he spends telling lies or the time he
spends not telling lies?"
"If a man is one who tells lies, lord, then taking into consideration time spent
doing & not doing, whether by day or by night, then the time he spends telling lies is
less, and the time he spends not telling lies is certainly more. If it's true that
'Whatever one keeps doing frequently, by that is one led [to a state of rebirth],' then no
one is destined for a state of deprivation or destined to hell in line with Nigantha
Nataputta's words."
"There's the case, headman, where a certain teacher holds this doctrine, holds
this view: 'All those who take life are destined for a state of deprivation, are destined
for hell. All those who steal.... All those who indulge in illicit sex.... All those who
tell lies are destined for a state of deprivation, are destined for hell.' A disciple has
faith in that teacher, and the thought occurs to him, 'Our teacher holds this doctrine,
holds this view: "All those who take life are destined for a state of deprivation,
are destined for hell." There are living beings that I have killed. I, too, am
destined for a state of deprivation, am destined for hell.' He fastens onto that view. If
he doesn't abandon that doctrine, doesn't abandon that state of mind, doesn't relinquish
that view, then as if he were to be carried off, he would thus be placed in hell.
"[The thought occurs to him,] 'Our teacher holds this doctrine, holds this view:
'All those who steal.... All those who indulge in illicit sex.... All those who tell lies
are destined for a state of deprivation, are destined for hell.' There are lies that I
have told. I, too, am destined for a state of deprivation, am destined for hell.' He
fastens onto that view. If he doesn't abandon that doctrine, doesn't abandon that state of
mind, doesn't relinquish that view, then as if he were to be carried off, he would thus be
placed in hell.
"There is the case, headman, where a Tathagata appears in the world, worthy and
rightly self-awakened, consummate in clear knowing & conduct, well-gone, a knower of
the cosmos, unexcelled trainer of those to be tamed, teacher of human & divine beings,
awakened, blessed. He, in various ways, criticizes & censures the taking of life, and
says, 'Abstain from taking life.' He criticizes & censures stealing, and says,
'Abstain from stealing.' He criticizes & censures indulging in illicit sex, and says,
'Abstain from indulging in illicit sex.' He criticizes & censures the telling of lies,
and says, 'Abstain from the telling of lies.'
"A disciple has faith in that teacher and reflects: 'The Blessed One in a variety
of ways criticizes & censures the taking of life, and says, "Abstain from taking
life." There are living beings that I have killed, to a greater or lesser extent.
That was not right. That was not good. But if I become remorseful for that reason, that
evil deed of mine will not be undone.' So, reflecting thus, he abandons right then the
taking of life, and in the future refrains from taking life. This is how there comes to be
the abandoning of that evil deed. This is how there comes to be the transcending of that
evil deed.
"[He reflects:] 'The Blessed One in a variety of ways
criticizes & censures stealing...indulging in illicit sex...the telling of lies, and
says, "Abstain from the telling of lies." There are lies that I have told, to a
greater or lesser extent. That was not right. That was not good. But if I become
remorseful for that reason, that evil deed of mine will not be undone.' So, reflecting
thus, he abandons right then the telling of lies, and in the future refrains from telling
lies. This is how there comes to be the abandoning of that evil deed. This is how there
comes to be the transcending of that evil deed.
"Having abandoned the taking of life, he refrains from taking life. Having
abandoned stealing, he refrains from stealing. Having abandoned illicit sex, he refrains
from illicit sex. Having abandoned lies, he refrains from lies. Having abandoned divisive
speech, he refrains from divisive speech. Having abandoned harsh speech, he refrains from
harsh speech. Having abandoned idle chatter, he refrains from idle chatter. Having
abandoned covetousness, he becomes uncovetous. Having abandoned ill will & anger, he
becomes one with a mind of no ill will. Having abandoned wrong views, he becomes one who
has right views.
"That noble disciple, headman -- thus devoid of
covetousness, devoid of ill will, unbewildered, alert, mindful -- keeps pervading the
first direction [the east] with an awareness imbued with good will, likewise the second,
likewise the third, likewise the fourth. Thus above, below, & all around, everywhere,
in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued
with good will -- abundant, expansive, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions
without any difficulty, in the same way, when the release of awareness through good will
is thus developed, thus pursued, any deed done to a limited extent no longer remains
there, no longer stays there.
"That noble disciple -- thus devoid of covetousness, devoid
of ill will, unbewildered, alert, mindful -- keeps pervading the first direction with an
awareness imbued with compassion...appreciation...equanimity, likewise the second,
likewise the third, likewise the fourth. Thus above, below, & all around, everywhere,
in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued
with equanimity -- abundant, expansive, immeasurable, without hostility, without ill will.
Just as a strong conch-trumpet blower can notify the four directions without any
difficulty, in the same way, when the release of awareness through equanimity is thus
developed, thus pursued, any deed done to a limited extent no longer remains there, no
longer stays there."
When this was said, Asibandhakaputta the headman, the disciple of the Niganthas, said
to the Blessed One: "Magnificent, lord! Magnificent! Just as if
he were to place upright what had been overturned, were to reveal what was hidden, were to
show the way to one who was lost, or were to hold up a lamp in the dark so that those with
eyes could see forms, in the same way the Blessed One has -- through many lines of
reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma,
& to the community of monks. May the Blessed One remember me as a lay follower who has
gone for refuge from this day forward, for life."
See also: MN 21; AN III.65; AN
III.101.