1 : The Drawbacks of Violence
§2. All
tremble at the rod,
all
are fearful of death.
Drawing the parallel to
yourself,
neither kill nor get others to kill.
All
tremble at the rod,
all
hold their life dear.
Drawing the parallel to
yourself,
neither kill nor get others to kill.
Whoever hits with a rod
beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever doesn’t hit with a rod
beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Speak harshly to no one,
or the words will be thrown
right back at you.
Contentious talk is painful,
for you get struck by rods in return.
If, like a flattened metal pot
you don’t resound,
you’ve attained an unbinding:
In you there’s found
no contention. — Dhp 129–134
§3. Beings are the owners of their actions (karma), heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Action is what creates distinctions among beings in terms of coarseness & refinement.…
“There is the case where a woman or man is a killer of living beings, brutal, bloody-handed, given to killing & slaying, showing no mercy to living beings. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation, a bad destination, a lower realm, hell. If, on the break-up of the body, after death—instead of reappearing in a plane of deprivation, a bad destination, a lower realm, hell—he/she comes to the human state, then he/she is short-lived wherever reborn. This is the way leading to a short life: to be a killer of living beings, brutal, bloody-handed, given to killing & slaying, showing no mercy to living beings.
“But then there is the case where a woman or man, having abandoned the killing of living beings, abstains from killing living beings, and dwells with the rod laid down, the knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination, a heavenly world. If, on the break-up of the body, after death—instead of reappearing in a good destination, a heavenly world—he/she comes to the human state, then he/she is long-lived wherever reborn. This is the way leading to a long life: to have abandoned the killing of living beings, to abstain from killing living beings, to dwell with one’s rod laid down, one’s knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings.
“There is the case where a woman or man is one who harms beings with his/her fists, with clods, with sticks, or with knives. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation… If instead he/she comes to the human state, then he/she is sickly wherever reborn. This is the way leading to sickliness: to be one who harms beings with one’s fists, with clods, with sticks, or with knives.
“But then there is the case where a woman or man is not one who harms beings with his/her fists, with clods, with sticks, or with knives. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… If instead he/she comes to the human state, then he/she is healthy wherever reborn. This is the way leading to health: not to be one who harms beings with one’s fists, with clods, with sticks, or with knives.” — MN 135
§4. On one occasion the Blessed One was staying near Nāḷandā in the Pāvārika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “The brahmans of the Western lands, lord—those who carry water pots, wear garlands of water plants, purify with water, & worship fire—can take (the spirit of) a dead person, lift it out, instruct it, & send it to heaven. But the Blessed One, worthy & rightly self-awakened, can arrange it so that all the world, at the break-up of the body, after death, reappears in a good destination, a heavenly world.”
“Very well, then, headman, I will question you on this matter. Answer as you see fit. What do you think? There is the case where a man is one who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘May this man, at the break-up of the body, after death, reappear in a good destination, the heavenly world!’ What do you think? Would that man—because of the prayers, praise, & circumambulation of that great crowd of people—at the break-up of the body, after death, reappear in a good destination, a heavenly world?”
“No, lord.”
“Suppose a man were to throw a large boulder into a deep lake of water, and a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘Rise up, O boulder! Come floating up, O boulder! Come float to the shore, O boulder!’ What do you think? Would that boulder—because of the prayers, praise, & circumambulation of that great crowd of people—rise up, come floating up, or come float to the shore?”
“No, lord.”
“So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart—(saying,) ‘May this man, at the break-up of the body, after death, reappear in a good destination, a heavenly world!’—still, at the break-up of the body, after death, he would reappear in a plane of deprivation, a bad destination, a lower realm, hell.” — SN 42:6
§5. A man may plunder
as long as it serves his ends,
but when others are plundered,
he who has plundered
gets plundered in turn.
A fool thinks,
‘Now’s my chance,’
as long as his evil
has yet to ripen.
But when it ripens,
the fool falls into pain.
Killing, you gain
your killer.
Conquering, you gain one
who will conquer you;
insulting, insult;
harassing, harassment.
§6. “Monks, there are these three roots of what is unskillful. Which three? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful.
“Greed itself is unskillful. Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a greedy person—his mind overcome with greed, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities/events—born of greed, caused by greed, originated through greed, conditioned by greed—come into play.
“Aversion itself is unskillful. Whatever an aversive person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering an aversive person—his mind overcome with aversion, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities—born of aversion, caused by aversion, originated through aversion, conditioned by aversion—come into play.
“Delusion itself is unskillful. Whatever a deluded person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a deluded person—his mind overcome with delusion, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities—born of delusion, caused by delusion, originated through delusion, conditioned by delusion—come into play.
“And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why…? Because of having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power.’ When told what is factual, he denies it and doesn’t acknowledge it. When told what is unfactual, he doesn’t make an ardent effort to untangle it (to see), ‘This is unfactual. This is baseless.’ That’s why a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya.
“A person like this—his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed—dwells in suffering right in the here & now—feeling threatened, turbulent, feverish—and at the break-up of the body, after death, can expect a bad destination.
“Just as a sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this—his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed—dwells in suffering right in the here & now—feeling threatened, turbulent, feverish—and at the break-up of the body, after death, can expect a bad destination.” — AN 3:70
§7. Then Yodhājīva (Professional Warrior) the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’ What does the Blessed One have to say about that?”
“Enough, headman, put that aside. Don’t ask me that.”
A second time… A third time Yodhājīva the headman said: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’ What does the Blessed One have to say about that?”
“Apparently, headman, I haven’t been able to get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’ So I will simply answer you. When a professional warrior strives & exerts himself in battle, his mind is already seized, debased, & misdirected by the thought: ‘May these beings be struck down or slaughtered or annihilated or destroyed. May they not exist.’ If others then strike him down & slay him while he is thus striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the hell called the realm of those slain in battle. But if he holds such a view as this: ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle,’ that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.”
When this was said, Yodhājīva the headman sobbed & burst into tears. (The Blessed One said:) “That is what I couldn’t get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’”
“I’m not crying, venerable sir, because of what the Blessed One said to me, but simply because I have been deceived, cheated, & fooled for a long time by that ancient teaching lineage of professional warriors who said: ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’
“Magnificent, venerable sir! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” — SN 42:3
§8. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Who have themselves protected, and who leave themselves unprotected?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.’”
“That’s the way it is, great king! That’s the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
“Restraint with the body is good,
good is restraint with speech.
Restraint with the heart is good,
good is restraint everywhere.
Restrained everywhere,
conscientious,
one is said to be
protected.”— SN 3:5
