Passages from the Pali Canon
§ 115. As he was seated to one side, Ven. Ananda said to the Blessed One,
'This is half of the holy life, lord: having admirable people as friends, companions,
& colleagues.'
'Don't say that, Ananda. Don't say that. Having admirable people as friends,
companions, & colleagues is actually the whole of the holy life. When a
monk has admirable people as friends, companions, & colleagues, he can be
expected to develop & pursue the noble eightfold path.
'And how does a monk who has admirable people as friends, companions, &
colleagues, develop & pursue the noble eightfold path? There is the case
where a monk develops right view dependent on seclusion, dependent on dispassion,
dependent on cessation, resulting in letting go. He develops right resolve...
right speech... right action... right livelihood... right effort... right mindfulness...
right concentration dependent on seclusion... dispassion... cessation, resulting
in letting go. This is how a monk who has admirable people as friends, companions,
& colleagues, develops & pursues the noble eightfold path.
'And through this line of reasoning one may know how having admirable people
as friends, companions, & colleagues is actually the whole of the holy life:
It is in dependence on me as an admirable friend that beings subject to birth
have gained release from birth, that beings subject to aging have gained release
from aging, that beings subject to death have gained release from death, that
beings subject to sorrow, lamentation, pain, distress, & despair have gained
release from sorrow, lamentation, pain, distress, & despair.'
-- S.XLV.2
§ 116. Mahanama, to the Buddha: There may be the case where a Dhamma disagreement
arises, with the Blessed One on one side and the community of monks on the other.
I would be on the same side as the Blessed One. May the Blessed One remember
this as my confidence in him.
There may be the case where a Dhamma disagreement arises, with the Blessed One
on one side and the community of monks & the community of nuns on the other.
I would be on the same side as the Blessed One. May the Blessed One remember
this as my confidence in him...
There may be the case where a Dhamma disagreement arises, with the Blessed One
on one side and the community of monks & the community of nuns & the
male lay followers & the female lay followers & the world with its devas,
maras, brahmas, its generations with their priests & contemplatives, their
royalty & common folk on the other. I would be on the same side as the Blessed
One. May the Blessed One remember this as my confidence in him.
The Buddha [turning to Mahanama's companion, Godha]: Now Godha, what do you
have to say about Mahanama when he speaks in such a way?
Godha: I have nothing to say about Mahanama when he speaks in such a way, except
that he is admirable & skillful.
-- S.LV.23
§ 117. Advice to a lay person. Now what, TigerPaw (Byagghapajja), is meant
by having admirable people as friends? There is the case where a lay person,
in whatever town or village he may dwell, spends time with householders or householders'
sons, young or old, who are advanced in virtue. He talks with them, engages
them in discussions. He emulates consummate conviction in those who are consummate
in conviction, consummate virtue in those who are consummate in virtue, consummate
generosity in those who are consummate in generosity, & consummate discernment
in those who are consummate in discernment. This is called having admirable
people as friends.
-- A.VIII.54
§ 118. A friend endowed with these three qualities is worth associating
with. Which three? He gives what is hard to give, he does what is hard to do,
he endures what is hard to endure. A friend endowed with these three qualities
is worth associating with.
-- A.III.133
§ 119. These three things have been promulgated by wise people, by people
who are truly good. Which three? Generosity... going-forth [from the home life]...
& service to one's mother & father. These three things have been promulgated
by wise people, by people who are truly good.
-- A.III.45
§ 120. And what, monks, is the treasure of generosity? There is the case
of a disciple of the noble ones, his awareness cleansed of the stain of stinginess,
living at home, freely generous, openhanded, delighting in being magnanimous,
responsive to requests, delighting in the distribution of alms. This is called
the treasure of generosity.
-- A.VII.6
§ 121. If beings knew, as I know, the results of giving & sharing,
they would not eat without have given, nor would the stain of miserliness overcome
their minds. Even if it were their last bite, their last mouthful, they would
not eat without having shared, if there were someone to receive their gift.
But because beings do not know, as I know, the results of giving & sharing,
they eat without having given. The stain of miserliness overcomes their minds.
-- ITI.26
§ 122. Monks, brahmans & householders are very helpful to you, as they
provide you with the requisites of robes, almsfood, lodgings, & medical
requisites for the sick. And you, monks, are very helpful to brahmans &
householders, as you teach them the Dhamma admirable in the beginning, admirable
in the middle, & admirable in the end, as you expound the holy life both
in its particulars & in its essence, entirely complete, surpassingly pure.
In this way the holy life is lived in mutual dependence, for the purpose of
crossing over the flood, for making a right end to stress.
Householders & the homeless
in dependence on one another
both accomplish the true Dhamma --
the unsurpassed security from bondage.
From householders, the homeless
receive requisites -- robes, lodgings,
protection from inclemencies.
While in dependence on those well-gone,
home-loving householders
have conviction in Arahants
of noble discernment,
absorbed in jhana.
Here practicing the Dhamma,
the path leading to good destinations,
those wishing for pleasure rejoice
in delight in the heavenly world.
-- ITI.107
§ 123. Now what is the level of a person who is not truly good? A person
who is not truly good is ungrateful, does not acknowledge the help given to
him. This ingratitude, this lack of acknowledgment is second nature among rude
people. It is entirely on the level of people who are not truly good. A person
who is truly good is grateful & acknowledges the help given to him. This
gratitude, this acknowledgment is second nature among fine people. It is entirely
on the level of people who are truly good.
I tell you, monks, there are two people who are not easy to repay. Which two?
Your mother & father. Even if you were to carry your mother on one shoulder
& your father on the other shoulder for 100 years, and were to look after
them by anointing, massaging, bathing, & rubbing their limbs, and they were
to defecate & urinate right there [on your shoulders], you would not in
that way pay or repay your parents. If you were to establish your mother &
father in absolute sovereignty over this great earth, abounding in the seven
treasures, you would not in that way pay or repay your parents. Why is that?
Mother & father do much for their children. They care for them, they nourish
them, they introduce them to this world. But anyone who rouses his unbelieving
mother & father, settles & establishes them in conviction; rouses his
unvirtuous mother & father, settles & establishes them in virtue; rouses
his stingy mother & father, settles & establishes them in generosity;
rouses his foolish mother & father, settles & establishes them in discernment:
To this extent one pays & repays one's mother & father.
-- A.II 31-32
§ 124. Living with Brahma are those families where, in the home, mother
& father are revered by the children. Living with the first devas are those
families where, in the home, mother & father are revered by the children.
Living with the first teachers are those families where, in the home, mother
& father are revered by the children. Living with those worthy of gifts
are those families where, in the home, mother & father are revered by the
children. 'Brahma' is a designation for mother & father. 'The first devas'...
'the first teachers'... 'those worthy of gifts' is a designation for mother
& father. Why is that? Mother & father do much for their children. They
care for them, they nourish them, they introduce them to this world.
Mother & father
compassionate to their family
are called
Brahma,
the first teachers
those worthy of gifts from their children.
So the sage should pay them
homage
honor
with food & drink
clothing & bedding
anointing & bathing
& washing their feet.
Performing these services to their parents, the wise
are praised here & now
and after death
rejoice in heaven.
-- ITI.106
§ 125. A beginning point for ignorance -- [such that one might say], 'Before
this, ignorance did not exist; then it came into play' -- cannot be discerned.
This has been said. Nevertheless, it can be discerned, 'Ignorance comes from
this condition.' And I tell you, ignorance has its nutriment. It is not without
nutriment. And what is the nutriment for ignorance? The five hindrances... And
what is the nutriment for the five hindrances? The three forms of misconduct...
And what is the nutriment for the three forms of misconduct? Lack of restraint
of the senses... And what is the nutriment for lack of restraint of the senses?
Lack of mindfulness & alertness... And what is the nutriment for lack of
mindfulness & alertness? Inappropriate attention... And what is the nutriment
for inappropriate attention? Lack of conviction... And what is the nutriment
for lack of conviction? Not hearing the true Dhamma... And what is the nutriment
for not hearing the true Dhamma? Associating with people who are not truly good,
(or: not associating with people who are truly good)...
Just as when the gods pour rain in heavy drops & crash thunder on the upper
mountains: The water, flowing down along the slopes, fills the mountain clefts
& rifts & gullies. When the mountain clefts & rifts & gullies
are full, they fill the little ponds. When the little ponds are full, they fill
the big lakes... the little rivers... the big rivers. When the big rivers are
full, they fill the great ocean, and thus is the great ocean fed, thus is it
filled. In the same way, when not associating with truly good people is brought
to fulfillment, it fulfills [the conditions for] not hearing the true Dhamma...
lack of conviction... inappropriate attention... lack of mindfulness & alertness...
lack of restraint of the senses... the three forms of misconduct... the five
hindrances. When the five hindrances are brought to fulfillment, they fulfill
[the conditions for] ignorance. Thus is ignorance fed, thus is it brought to
fulfillment.
Now, I tell you, clear knowing & release have their nutriment. They are
not without nutriment. And what is their nutriment? The seven factors for Awakening...
And what is the nutriment for the seven factors for Awakening? The four frames
of reference... And what is the nutriment for the four frames of reference?
The three forms of right conduct... And what is the nutriment for the three
forms of right conduct? Restraint of the senses... And what is the nutriment
for restraint of the senses? Mindfulness & alertness... And what is the
nutriment for mindfulness & alertness? Appropriate attention... And what
is the nutriment for appropriate attention? Conviction... And what is the nutriment
for conviction? Hearing the true Dhamma... And what is the nutriment for hearing
the true Dhamma? Associating with people who are truly good...
Just as when the gods pour rain in heavy drops & crash thunder on the upper
mountains: The water, flowing down along the slopes, fills the mountain clefts
& rifts & gullies... the little ponds... the big lakes... the little
rivers... the big rivers. When the big rivers are full, they fill the great
ocean, and thus is the great ocean fed, thus is it filled. In the same way,
when associating with truly good people is brought to fulfillment, it fulfills
[the conditions for] hearing the true Dhamma... conviction... appropriate attention...
mindfulness & alertness... restraint of the senses... the three forms of
right conduct... the four frames of reference... the seven factors for Awakening.
When the seven factors for Awakening are brought to fulfillment, they fulfill
[the conditions for] clear knowing & release. Thus is clear knowing &
release fed, thus is it brought to fulfillment.
-- A.X.61
§ 126. These are eight causes, eight conditions, for the attainment of
discernment basic to the holy life when it has not yet been attained, and for
its growth, its increase, & for the culmination of its development when
it has. Which eight?
There is the case where a monk dwells in dependence on the Master, or another
fellow in the holy life worthy of being a teacher, under whom he becomes firmly
established in a strong sense of conscience & concern, love & respect.
This is the first cause, the first condition...
{And what is the treasure of conscience? There is the case where a disciple
of the noble ones feels shame at [the thought of engaging in] bodily misconduct,
verbal misconduct, mental misconduct. This is called the treasure of conscience.
And what is the treasure of concern? There is the case where a disciple of the
noble ones feels concern for [the suffering that results from] bodily misconduct,
verbal misconduct, mental misconduct. This is called the treasure of concern.}
As he so lives, he periodically approaches his teacher to ask & inquire
of him, 'How, venerable sir, does this happen? What is the meaning of this?'
To him the teacher reveals what is hidden, clarifies what is obscure, and dispels
any doubt he may have in the various things that give him reason to doubt. This
is the second cause, the second condition...
When he has heard the Dhamma, he accomplishes twofold seclusion: seclusion of
body & seclusion of mind. This is the third cause, the third condition...
He is virtuous & lives restrained by the Patimokkha, consummate in his behavior
& range of activity. Seeing danger in the slightest fault, he undertakes
& trains himself in the training rules. This is the fourth cause, the fourth
condition...
He is erudite, a keeper & storehouse of learning. He is erudite in the teachings
-- admirable in their beginning, admirable in their middle, admirable in their
end -- that affirm the holy life, entirely perfect & pure in its letter
& meaning; he has resolved on them, has made them familiar to his speech,
has pondered them over in his mind, and has penetrated them (attuned himself
to them) in terms of his views. This is the fifth cause, the fifth condition...
He keeps his persistence aroused for abandoning unskillful mental qualities
and taking on skillful mental qualities. He is steadfast, solid in his effort,
not shirking his duties with regard to skillful mental qualities. This is the
sixth cause, the sixth condition...
When he joins the Community he is not talkative, nor does he discuss low topics.
He either speaks Dhamma himself or asks someone else to, and he does not despise
noble silence [the second jhana]. This is the seventh cause, the seventh condition...
Finally, he remains focused on the arising & passing away of the five clinging-aggregates:
'Such is form, such its origination, such its disappearance. Such is feeling...
Such is perception... Such are fabrications... Such is consciousness, such its
origination, such its disappearance.' This is the eighth cause, the eighth condition
for the attainment of discernment basic to the holy life when it has not yet
been attained, and for its growth, its increase, & for the culmination of
its development when it has.
-- A.VIII.2 { + A.VII.6}
§ 127.
Regard him as one who
points out
treasure,
the wise one who
seeing your faults
rebukes you.
Stay with this sort of sage.
For the one who stays
with a sage of this sort,
things get better,
not worse.
-- DHP.76
§ 128. These are the five rewards of conviction in a lay person. Which
five?
When the truly good people in the world show compassion, they will first show
compassion to people of conviction, and not to people without conviction. When
visiting, they first visit people of conviction, and not people without conviction.
When accepting gifts, they will first accept those from people with conviction,
and not from people without conviction. When teaching the Dhamma, they will
first teach those with conviction, and not those without conviction. A person
of conviction, on the break-up of the body, after death, will arise in a good
destination, the heavenly world. These are the five rewards of conviction in
a lay person.
Just as a large banyan tree, on level ground where four roads meet, is a haven
for the birds all around, even so a lay person of conviction is a haven for
many people: monks, nuns, male lay followers, & female lay followers.
A massive tree
whose branches carry fruits & leaves,
with trunks & roots
& an abundance of fruits:
There the birds find rest.
In that delightful sphere
they make their home.
Those seeking shade
come to the shade,
those seeking fruit
find fruit to eat.
So with the person consummate
in virtue & conviction,
humble, sensitive, gentle,
delightful, & mild:
To him come those without effluent --
free from passion,
free from aversion,
free from delusion --
the field of merit for the world.
They teach him the Dhamma
that dispels all stress.
And when he understands,
he is freed from effluents,
totally unbound.
-- A.V.38
§ 129. A female disciple of the noble ones who grows in terms of these
five types of growth grows in the noble growth, grasps hold of what is essential,
what is excellent in the body. Which five? She grows in terms of conviction,
in terms of virtue, in terms of learning, in terms of generosity, in terms of
discernment. Growing in terms of these five types of growth, the female disciple
of the noble ones grows in the noble growth, grasps hold of what is essential,
what is excellent in the body.
Growing in conviction & virtue,
discernment, generosity, & learning,
a virtuous female lay disciple
such as this
takes hold of the essence within herself.
-- S.XXXVII.34
§ 130. For a disciple who has conviction in the Teacher's message &
lives to penetrate it, it is a principle that, 'The Blessed One is the Teacher,
I am a disciple. He is the one who knows, not I.' For a disciple who has conviction
in the Teacher's message & lives to penetrate it, the Teacher's message
is healing & nourishing. For a disciple who has conviction in the Teacher's
message & lives to penetrate it, it is a principle that, 'Gladly would I
let the flesh & blood in my body dry up, leaving just the skin, tendons,
& bones, but if I have not attained what can be reached through human firmness,
human persistence, human striving, there will be no relaxing my persistence.'
For a disciple who has conviction in the Teacher's message & lives to penetrate
it, one of two fruits can be expected: either gnosis here & now, or -- if
there be any remnant of clinging/sustenance -- non-return.
-- M.70