365bet娱乐

&The Buddha, who discovered the path to enlightenment after a successful process of trial and elimination, proclaims a new way of religious life which he recommends to his followers under the name of brahmacariya.^[1]

We find that as the goal of this life of brahmacariya the accent falls on the release from dukkha^[2] and the attainment of 苍颈产产腻苍补.

This is clear from the recurring statement in the texts which is ascribed to the Buddha:

'Come. O monk, live the life of brahmacariya in order that you may make an end of suffering '

(Ehi bhikkhu ' ti bhagav膩 avoca sv膩kkh膩to dhammo cara brahmacariyam 蝉补尘尘腻 dukkhassa antakiriy膩y膩 ' ti

- Vin.I.12.).^[3]

This orientation is due to the fact that the Bodhisatta's search for enlightenment derived its urge from his consuming anxiety to discover the root-cause of the phenomenon of dukkha and the way to its extinction.^[4]

The Bodhisatta seems to have analysed the problem of dukkha in terms of its origin (samudaya) and its cessation (nirodha).^[5]

Through this, it is not difficult to see the emergence of the Noble Truths or Ariya-sacc膩ni as a part of the basic doctrines of Buddhism. This quest of the Bodhisatta resulted in the discovery of the ultimate cause of dukkha and hence of its cessation too, a discovery which he made following the principle of causal genesis

(颈诲补辫辫补肠肠补测补迟腻 辫补峁璱肠肠补-蝉补尘耻辫辫腻诲辞).

From this, the evolution of the Chain of Causation would have naturally resulted. In the 厂补尘尘腻诲颈峁�峁�丑颈 Sutta,^[6] the venerable 厂腻谤颈辫耻迟迟补 defines dukkha and analyses it in terms of its origin, cessation and the path leading to its cessation. Thereafter, he defines likewise the twelve links of the 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 chain and analyses each one of them in turn in the same manner. In this analysis of 厂腻谤颈辫耻迟迟补 we see an extended use of the Buddha's idea of causal genesis. Here too the successive links of the chain follow, as it were, from an analysis of dukkha.

Thus it is clear that the fact of dukkha was the starting-point of the Bodhisatta's journey of discovery of the causative links. As Buddha, he makes this point crystal clear in more than one place. Thus he tells the venerable 础苍耻谤腻诲丑补:

'One thing do I teach, suffering and the cessation of suffering'

(厂腻诲丑耻 s膩dhu anur膩dha pubbe c膩 ' ham anur膩dha etarahi ca dukkha帽 c' eva 辫补帽帽腻pemi dukkhassa ca nirodhan ' ti

- S.IV. 384. See also M.I.140.).

Nothing could have been a more realistic approach to moksha or deliverance than an awareness of the presence of suffering and a desire to terminate it. Even in his first sermon to the 笔补帽肠补惫补驳驳颈测补 monks,^[7] the Buddha discoursed on dukkha and the escape therefrom. This is so fundamentally the dominant theme of Buddhism that even the philosophical expositions of 苍颈产产腻苍补 savour of this. They describe 苍颈产产腻苍补 as being the termination of dukkha:

es'ev' anto dukkhassa.

(Atthi bhikkhave tad膩yatanam yattha n ' eva pathavi na 膩po... es ' ev ' anto dukkhass膩 ' ti ... etc.

- Ud. 80f.)

This current life, associated together with the idea of many more repeated existences, appeared to the Bodhisatta as but a single link in the continuous chain of births and deaths, holding between them decay and disease as inescapable consequences. These ills of life, which the Bodhisatta observed around him, stand out as the first promptings which stirred him to the quest of a way of release from them.^[8]

The inquiry which he initiated and the results he achieved have become so significant in the history of Buddhism that these researches have been referred retrospectively to times anterior to Buddha Gotama.^[9]

They are ascribed to all the six Buddhas of the past who are listed together in the Mah膩pad膩na Sutta.^[10]

All these Buddhas seem to make the same observation regarding life in the world, namely, that the world is subject to the ills of birth, decay and death with the threatening reality of birth again in another existence.

'And to me, brethren, before I was enlightened, while I was yet unenlightened and Bodhisatta, there came this thought: Alas! this world has fallen upon trouble. There is getting born and decaying and dying and passing away and being reborn. And yet from this suffering, from decay and death, an escape is not known.

O when shall escape from this suffering, from decay and death, be revealed? Then to me, brethren, came this thought, What now being present, does decay and death come to be? What conditions decay and death? ' ^[11]

The theory of causal genesis in Buddhism was therefore a direct outcome of this probe and it is little wonder that the venerable Assaji. who was one of the first five disciples of the Buddha, gave this theory as the essence of his master's teaching :

Ye 诲丑补尘尘腻 hetuppabhav膩 tesam hetu tath膩gato 膩ha
tesa帽 ca yo nirodho evamv膩di mah膩samano ' ti.^[12]

In the Ariyapariyesana Sutta, the Buddha himself identifies the theory of causal genesis - idappacayat膩 辫补峁璱肠肠补samupp膩do, a theory in terms of which phenomenal existence and all its concomitants are explained, as the central feature of his Dhamma. As the only complement to this the Sutta introduces the cessation of samsaric existence which is the goal in Buddhism - nirodho 苍颈产产腻苍补m.^[13]

The words of Assaji are undoutedly resonant of these two fundamental and correlated ideas of the Buddha's teaching. Thus, as already pointed out earlier, the four Truths of Buddhism including the way or magga (dukkhanirodhag膩minipa峁璱pad膩) and the Chain of Causation are products of the Buddha's application of the principle of causal genesis to the problem of dukkha.^[14]

Therefore they are essentially of the very core of Buddhism. In the Mah膩hatthipadopama Sutta, the venerable 厂腻谤颈辫耻迟迟补 quotes the Buddha as having identified the 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 with the whole of his teaching.^[15] This same prestige for the 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 is claimed with greater eloquence in the Mah膩nid膩na Sutta.^[16]

The problem of dukkha as envisaged by the Bodhisatta and analysed by him later in great detail is shown to be both varied and extensive. In addition to the physical changes of decay, disease and death which are inherent in the fact of birth and are aspects of the basic suffering in life,^[17] there are also other painful situations which are consequent on it.

The Buddha, in his first sermon at Isipatana, explained that all our relationships with the world outside which are based on strong likes and dislikes and perverted values also lead to dukkha. Dukkha is there defined as

' the company of those whom one does not like, separation from those whom one likes and the inability to gain the objects of desire.' ^[18]

Cares and considerations of household life lead to numerous such instances. The K膩ma Sutta of the Suttanip膩ta portrays some of these as follows:

Whoso for pleasure longs
And therein hath his will,
How happy is that man
With all he wished for won.

But when those pleasures fade,
The wanton wight, thus steeped
In pleasure, craving-born,
Suffers as pierced by dart.

Who craves for pleasure's brood:
Fields and demesnes and gold,
Horses and cows and slaves,
Retainers, women, kin:

Him weaknesses o'erpower,
Him troubles dominate,
And on him closes ill
As sea on vessel split.^[19]

However, it is pointed out that these are situations which a wise man may discreetly avoid. The Mah膩dukkhakkhandha Sutta also discusses how the manifold implications of life bring dukkha in their wake, to a greater or lesser degree. These aspects of dukkha, man creates for himself to whatever degree he gives vent to his desires.^[20]

The burden of earning a livelihood, loss and failure, insecurity, interstate warfare, communal and family disputes, and acts of political violence are all listed in the Sutta as contributing their quota to the additional load of dukkha which man piles upon himself.

Brahmacariya or the higher religious life which is often identified with the life of 辫补产产补箩箩腻 is held out in early Buddhism as the one certain way for the effective elimination of these ills of existence. The disciples of the Buddha, once being asked by the followers of other religious schools as to the purpose of Buddhist monastic life, answer that it aims at the termination of dukkha.

This reply of the disciples is heartily endorsed by the Master who maintains that it is the correct interpretation of his teaching.He is himself seen stating the same.^[21]

The following items are also added as motives for the practice of brahmacariya :

Elimination of lust - r膩gavir膩gattham
Removal of fetters of existence - samyojanapah膩nattham
Destruction of predispositions - anusayasamuggh膩tattham
Extinction of defilements - 膩sav膩nam khayattham
Realisation of the fruits of release through wisdom - vijj膩vimuttiphalasacchikiriyattham
Realisation of knowledge and insight - 帽膩nadassanattham
Complete liberation from the whirl of esistence - 补苍耻辫腻诲腻 pari苍颈产产腻苍补ttham^[22]

Brahmacariya is the Buddhist way to perfection which is referred to as the attainment of 苍颈产产腻苍补. The Mah膩assapura Sutta states that the one concern of brahmacariya is the attainment of that poise and freedom of the mind which is 苍颈产产腻苍补.^[23]

The Cullavedalla Sutta explains the purpose of brahmacariya as the attainment of 苍颈产产腻苍补.^[24]

The Samyutta explains further how the life of brahmacariya leads to the cessation of dukkha. Through the practice of brahmacariya, it says, rebirth is ended, and thereby one is freed of all consequent ills.^[25]

The above passage in the Samyutta strives hard to establish, in no uncertain terms, the essential connection between the practice of brahmacariya and the attainment of the Buddhist goal of terminating sams膩ric existence. The early Canonical texts repeatedly record that every Arahant, while declaring the fact of his enlightenment, claims that he would not be reborn again and that he has perfected the life of brahmacariya:

办丑颈苍腻 箩腻迟颈 vusitam brahmacariyam.^[26]

He is also aware of the termination of his existence in 蝉补尘蝉腻谤补 which he has accomplished:

n膩param itthatt膩y膩 ' ti 辫补箩腻苍腻迟颈.^[27]

This life of brahmacariya admits of no compromises and is described as a mode of life which is perfect and wholly pure:

ekantaparipunnam ekantaparisuddham sa峁噆halikhitam.^[28]

There should be no erring even for a single day, says the Commentary.^[29]

The Commentaries go on to add that the life of brahmacariya is so called because it is the noblest way of life or the way of life of those who have reached the highest state of perfection.^[30]

The Arahant is described as brahmacariyassa kevali or one who has perfected the life of brahmacariya.^[31]

The Commentary on the above adds that he is also called sakala产谤补丑尘补肠腻谤颈. i.e. a complete 产谤补丑尘补肠腻谤颈.^[32]

As the complete way to salvation it is also said to embrace all three phases of 蝉颈办办丑腻 or self- culture in Buddhism, namely sila, 蝉补尘腻诲丑颈 and 辫补帽帽腻. i.e. morality, tranquility of mind and wisdom respectively.^[33]

It is in this sense, namely that brahmacariya is the way to Arahantship, that brahmacariya comes to be identified with the Noble Eightfold Path.^[34]

The Commentaries repeatedly speak of brahmacariya as the path leading to Arahantship.^[35]

Thus it is undoubtedly the ideal religious life in Buddhism, recommended and practised for the attainment of the final goal.

The efficacy of this way of life is readily admitted by its adherents. The elder Punna Mant膩niputta tells the venerable 厂腻谤颈辫耻迟迟补 that the life of brahmacariya under the Buddha is lived for the sake of attaining complete emancipation:

Anup膩d膩 pari苍颈产产腻苍补ttham kho 腻惫耻蝉辞 bhagavati brahmacariyam vussati

- M.I.148.

The Buddhist disciple who has attained the goal of his quest, the Arahant, speaks of having perfected this higher life of brahmacariya : vusitam brahmacariyam. The pragmatism of the Buddha's teaching is clearly revealed in the statement that he preaches only what contributes to his life of brahmacariya and leaves unexplained that which has no relevance to it.^[36]

The life of brahmacariya amounts almost to complete renunciation in that all the followers of the Buddha are invariably found saying that this perfect and pure religious life cannot easily be lived while leading the life of a householder.^[37]

Thus the ardent convert is seen going from home to homelessness, with faith in the way of life laid down by the Buddha, for the purpose of perfecting this life of brahmacariya.^[38]

The Pabbajj膩 Sutta of the Suttanip膩ta describes on very similar lines the motive which prompted the Bodhisatta to renounce the household life.^[39]

It is at this point of emphasis of complete renunciation that brahmacariya and the life of 辫补产产补箩箩腻 seem almost to converge.

In describing the sila observed by a pabbajita Suttas go on to say that he is a 产谤补丑尘补肠腻谤颈 in that he observes the vow of celibacy, having given up the life of abrahmacariya (non-brahmacariya) which is, more or less, identified with the sex life of a householder.^[40]

The Tissametteyya Sutta of the Suttanip膩ta^[41] sheds further light on the Buddhist monastic attitude to celibacy. Called upon by the elder Tissametteyya to explain the dangers of sex life to a monastic career, the Buddha says that the monk who indulges in the pleasures of sex (methuna) would, first and foremost, fail to fulfil his avowed mission.^[42]

The Commentary explains this further as the failure to gain mastery over the Buddha's teaching (辫补谤颈测补迟迟颈蝉腻蝉补苍补) and the inability to attain to any higher spiritual states (pa峁璱pattis膩sana).^[43]

He would also consequently slip into wrong patterns of conduct which are unworthy of the noble traditions of true monasticism.^[44]

It is also said to be despicable in the eyes of the public that one who had renounced everything and chosen a monastic career to lead a solitary life should be lured by thoughts of methuna or sex gratification. He would be looked upon as a carriage which has gone out of control, which ere long would go to wreck and ruin.^[45]

Such a decline would be degrading and the Sutta goes onto say that these considerations should suffice as inducements for a monk to eschew such vulgar pleasures.^[46]

On account of this monastic attitude to celibacy we discover in the Samyutta 狈颈办腻测补 what appears to be a fossilized idea which regarded women as a danger to the life of brahmacariya.^[47]

This latter attitude to women in Buddhism may also be partly derived from Jainism and from the Brahmacarya ashrama of the Brahmins which we discussed earlier under the Upanishads.^[48]

But the really vital consideration, over and above all these, is the Buddhist attitude to the enjoyment of 办腻尘补 or pleasures of the senses. The desire for their enjoyment, the Buddha has repeatedly stated, is contradictory to the spiritual aspirations of the monk.^[49]

It is the celibacy and the good life of the monk that we have discussed so far, and thus brahmacariya remains as though it were the prerogative of the monk. However, in the Mah膩vacchagotta Sutta we see the term 产谤补丑尘补肠腻谤颈 being used with reference to laymen.^[50] The P膩s膩dika Sutta too, uses it in the same sense.^[51]

The essence of the term here, which is also applied to the white-clad laymen, is that a 产谤补丑尘补肠腻谤颈 is one who has eschewed sensual pleasures. Hence he is not a 办腻尘补bhogi. The white-clad laymen who are 产谤补丑尘补肠腻谤颈 are presented in marked contrast to the white-clad laymen who enjoy sensual pleasures.^[52]

This stresses the idea that the essence of brahmacariya is the spirit of complete renunciation. It is not the mere departure from home to homelessness but the surrendering of all the pleasures which are the lot of a householder. This detachment which is to be acquired through diligent cultivation is the fundamental characteristic of true 辫补产产补箩箩腻. It is evident from the statement in the Samyutta which says that once the mind has achieved this detachment, the pabbajita would not exchange his mode of life for the lower order of the laymen.^[53]

It is also clear from the testimony of the Suttas that the early disciples who took to the monastic life under the Buddha did so with a characteristic awareness and earnestness.^[54]

They admit that it is difficult for one who lives the life of a householder to practise this code of higher living.^[55]

The household, with its many-faceted activities could never provide the necessary leisure or freedom for its development. It is far from being the ideal setting for it. It is also said that the unstable and disquietening character of household life is enough in itself to drive a man to complete renunciation.^[56]

The contrast between the two is emphatically stated in the following statement.

'Life in the household is full of impediments and leads to corruption. Life of mendicancy affords complete freedom':

Bahusamb膩dho ghar膩v膩so rajopatho abbhok膩so 辫补产产补箩箩腻.^[57]

The Commentaries, which give further details of this, quote the Mah膩a峁�峁環akath膩 as saying that the household life does invariably give rise to defilement of the mind through greed etc.^[58]

This point of view, that the higher life of brahmacariya is closely bound up with renunciation, is so significant and is accepted in principle in Buddhism that in the biographies of the Buddha he is made to express it even at the stage of being a Bodhisatta, prior to his enlightenment.^[59]

Those who choose that life leave their household behind with perfect ease. Inspired by this end which they have in view they find that nothing in their worldly possessions is too great to be sacrificed. 碍腻濒补, who fled from his wife and son, reassures us of this as he says :

' Like the elephant that breaks its chains asunder the wise leave behind their sons, wealth and kinsmen and enter the life of 辫补产产补箩箩腻 '.^[60]

The goal for which they strive becomes the constant and unfailing guiding force in their lives.

It is abundantly clear that early Buddhism with its spiritual earnestness considered 辫补产产补箩箩腻 or the life of renunciation as the ideal religious life.^[61]

The life of the monk is a stage beyond that of the laymen, and the passage from lay life to recluseship is always looked upon as an advance, a step forward in spiritual progress. Discarding all paraphernalia and associations of lay life a man should leave his home and take to the solitary life of a mendicant. In doing so he is compared to the 笔腻谤颈肠肠丑补迟迟补 tree which sheds its leaves.^[62]

The Culadukkhakkhandha Sutta expresses the idea that the spiritual development enjoined in Buddhism would ultimately lead to 辫补产产补箩箩腻 or renunciation of household life. It is argued in the Sutta that if the basis from which thoughts of lobha, dosa and moha spring has been eliminated in any man, he would then no longer remain in the household or enjoy sensual pleasures.^[63]

Those who chose this way of life, inspite of the strict discipline and the endless striving it involved, decided that they would ceaselessly work all their life for the attainment of their goal. An independent observation by King Pasenadi Kosala in the Dhammacetiya Sutta testifies to this.^[64]

Those disciples would prefer death rather than give up their chosen career. A theri, despairing at the slow progress she made in her spiritual endeavours, declares that she would rather make an end of her life than return to lay life.^[65]

The elder Sappad膩sa who was placed in a similar situation voiced the same sentiment.^[66]

This, in fact, became the accepted attitude to fickleness of faith among those leading the higher life. It is suicide, declares the Samyutta, to give up the higher religious life and revert to the lower order.^[67]

Thus early Buddhism, very naturally, seems to have exalted the life of the monk over that of the layman. In the spiritual quest, the monk is ahead of the layman on account of his very natural advantages with which the layman could not compete. The Suttanip膩ta illustrates this position beautifully where it says that the crested peacock adorned with its blue neck never equals the swan in its speed.^[68]

A monk does transcend a layman in that he gives up not only the belongings. but also

the desires and emotions which are characteristic of those living in the household.^[69] He leads such a light livelihood, with just enough food for his sustenance and a garment to cover himself, that it is said that the monk goes about like a bird which, wherever it goes, carries only the weight of its feathers.^[70]

These world-renouncing and abstemious disciples of the Buddha seem to have had a mixed reception in the contemporary Indian society. Although celibacy and renunciation were nothing strange to Indian religions, yet the popularity of the new creed of the Buddha and the success of his early conversions appear to have roused some animated comments from his contemporaries.

The ideal of renunciation in the new religion, they argued, led to social disintegration and breach of family life. It was added that women were widowed on account of this new movement and parents were robbed of their dhildren.^[71]

This presumably would have been the most natural and at the same time the most superficial charge that could have been made against the Buddhist Order of monks. The Indians of the Buddha's day seem to have been accustomed to look upon renunciation and religious mendicancy as a stage in man's life which is to be initiated at the appearance of grey hairs.

Renunciation marks the quest for celestial pleasures on which one embarks only after the enjoyment of the pleasures of the world. This is well attested in the words of King 惭补办丑腻诲别惫补 in the 惭补办丑腻诲别惫补 Sutta where he says that since grey hairs have appeared on his head it is time for him to search for heavenly pleasures.^[72]

In the 搁补峁�峁�丑补辫腻濒补 Sutta we get another expression of this idea where King Koravya tells the elder 搁补峁�峁�丑补辫腻濒补 that people leave the household life and take to religious mendicancy only when they fail to make a success of this life on account of old age or disease, loss of wealth or kith and kin.^[73]

It would also not be out of place here to observe that the hallmark of Indian religious mendicancy at the time was asceticism which more often than not turned out to be of a severe order. Both popular taste and contemporary practices mutually contributed towards this position. Putting forward his new charter for more rigorous monastic living, Devadatta pointed out that people adore severe self-abnegation.^[74]

The naked ascetics of the day argued with the Buddha that no happpiness could be attained except through the path of pain.^[75]

It was also observed earlier that the catura峁噂asamann膩gata-brahmacariya which is of non- Buddhist origin consisted of austerities of the highest severity.^[76]

The Buddha denounced this as a form of religious life and said, in his first sermon, that it was a mean and vulgar way of life which was painful. Therefore it was to be ruled out as a disastrous extreme which should be avoided.^[77]

It was not the way whereby the mind would triumph over the body and attain to higher states of enlightenment.^[78]

Nor did this mode of conduct help to pay off the sins of the past as was maintained by the Jains.^[79] Thus the Buddha never set

the mind and the body against each other. One should take special note here of the statement in the Padh膩na Sutta which appears, as it were, to contradict this position.^[80]

In reply to 惭腻谤补, the Bodhisatta is reported to have said the following.

'While my flesh wastes away my mind will reach greater tranquility':

Mamsesu khiyam膩nesu bhiyyo cittam pasidati

- Sn. v. 434.

This does not, however, seem to mean that the way to the tranquility of mind is through this physical decline. As the Commentary appears to indicate these words are in reply to 惭腻谤补 who exaggerated the Bodhisatta's physical deterioration with a view to luring him into the enjoyment of sensual pleasures.^[81]

The Bodhisatta was fully aware that the way to the attainment of the desired goal was undeniably a hard one which would make very heavy demands.^[82] But with a sincerity of purpose and an unrivalled earnestness which are coupled with a perfect judgement, he was not to be dissuaded from his venture.^[83]

It is in spite of the threatened danger to his physical self that he is certain of attaining the desired mental equipoise. Thus what the Bodhisatta wished to establish was that his indomitable spirit would not give way under the decline of the flesh:

Na tv ' eva tappaccay膩 samsidati

- SnA. II. 389.

It is in fact a healthy and peaceful interdependence of the mind and the body that is aimed at in the religious life which the Buddha prescribed. While the body is distressed no control or concentration of the mind could ever be achieved. Keeping this in mind the Buddha decried not only the baser forms of austerities which weary the body but also excessive striving, even though such striving may be channelled in the right direction.^[84]

The composure of the dody and the consequent sense of ease was vital for the acquisition of any tranquility of the mind.

(Pamuditassa piti 箩腻测补迟颈 pitimanassa k膩yo passambhati passaddhak膩yo sukham vedeti sukhino cittam 蝉补尘腻诲丑颈yati

- M.I.37.).

Coloured by this new attitude to mind culture, the code of conduct governing the life of the Buddhist disciple became considerably different from those of the contemporary groups. The life of the Buddhist disciple was never degraded to sub-human levels as are described at length in the Buddhist Suttas which deal with the austerities of the day.^[85]

Clean and healthy living, both in mind and body, was their rule. The Buddha saw no reason to retreat from physical and mental well-being, as long as it was not mingled with and contaminated by sensual pleasures. In fact, he recognised the physical well-being as a basis for the other.^[86]

A high value was set on physical fitness and freedom from disease, not so much for its own sake but as forming a solid basis for mental development. It is partly with this end in view that the Buddha regulated the lives of the monks with regard to their habits of food and drink.^[87]

Regularity and moderation in eating, the Buddha maintained, contributes to a healthy life, but lack of food would impair the successful progress of brahmacariya. Food is therefore to be taken with a view to eliminating physical distress so that the endeavour for spiritual development may be made unhindered.^[88]

Thus the Buddhist monks did eat and dress much less than the laymen and on a much simpler pattern. The Buddha constantly reminded them that once they renounced the household life they should never again lean towards the ways of the laymen.

厂别测测补迟丑腻 ' pi gihi 办腻尘补bhogino was a grim reminder to every erring individual. Every monk who was sufficiently alert in mind always reminded himself that it was

unworthy of his ideal to incline towards the enjoyment of pleasures which he had renounced on leaving the household.^[89]

The monk who is satisfied with his four basic sustenances (catt膩ro nissay膩) which consist of begged food and patch-work robes, way-side shelters and the simplest of medicaments, is described as a triumphant free man who finds himself at home everywhere.^[90]

Even these minimum requirements, a monk should use with extreme frugality and diligent consideration.^[91]

The marked contrast of the Buddhist monks when viewed in relation to contemporary religious mendicants, and the liberal patronage they enjoyed brought upon them a series of accusations that they were leading a life of ease and luxury.^[92]

But these statements were often groundless and based on misconceptions. It is proved by the fact that those who sought admission to the Buddhist Order, lured by these assumed attractions, were soon disillusioned and discovered to their utter dismay the demands of Buddhist monastic discipline.

There is also no doubt that some would have found themselves in the same position as the Brahmin who joined the Order to make an easy living on the gifts of food offered by the laymen and subsequently threatened to revert to lay life on being called upon to go begging for alms.^[93]

There was also the other section of the community who truly recognised the sincerity of the Buddhist diseiples and their devotion to the holy life.^[94]

They were looked upon as a perfect model of good living and were of such exemplary character that men who wished to join their ranks were not wanting in the society of the day.^[95]

Footnotes and references:

[back to top]

[1]:

So dhammam deseti 膩dikaly膩nam majjhekaly膩nm pariyos膩nakaly膩nam s膩ttham sabya鈥搄anam kevalaparipunnam parisuddham brahmacariyam pak膩seti - D.I. 62; M.I.179, 267 etc.

[2]:

Dukkha: This is a word whose meaning in Buddhism is so wide that it cannot easily be given in a single word like pain, suffering, or sorrow. Sometimes the word Ill is used to cover the totality of its connotation. Each one of these words can be regarded as being valid in its own context.

[3]:

See also S.II. 24.

[4]:

Op.cit. 10-11

[5]:

Tassa mayham bhikkave yoniso manasik膩r膩 ahu pa鈥撯�撃亂a abhisamayo avijj膩ya kho sati sa峁噆h膩r膩 honti avijj膩 paccay膩 sa峁噆h膩r膩 ' ti. Iti h ' idam avijj膩paccay膩 sa峁噆h膩r膩 sa峁噆h膩rapaccay膩 vi鈥撯�撃乶am...... Evam etassa kevalassa dukkhakkhandhassa samudayo hoti... Evam etassa kevalassa dukkhakkhandhassa nirodho hoti - S.II.10f.

[6]:

M.I. 46f.

[7]:

Vin.I.10.

[8]:

S.II.10.

[9]:

Op.cit. 5.

[10]:

D.II.1f. They are Vipassi, Sikkhi, Vessabhu, Kakusandha, Kon膩gamana and Kassapa and conform, more or less, to the pattern of the historical Buddha Gotama.

[11]:

Pubbe ' va me bhikkhave sambodh膩 anabhisambuddhassa bodhisattassa sato etadahosi. Kiccham vat膩 ' yam loko 膩panno 箩腻测补迟颈 ca jiyati ca miyati ca cavati ca uppajjati ca. Atha ca pan ' imassa dukkhassa nissaranam nap辫补箩腻苍腻迟颈. Kud膩 ' ssu n膩ma imassa dukkhassa nissaranam pa鈥撯�撃亂issati jar膩maranass膩 ' ti. Tassa mayham bhikkhave etadahosi. Kimhi nu kho sati jar膩maranam hoti kim paccay膩 jar膩maranan ' ti - S.II.10.

[12]:

Vin.I. 40.

[13]:

Adhigato kho me ayam dhammo gambhiro duddaso duranubodho... 膩layaram膩ya kho pana paj膩ya 膩layarat膩ya 膩layasammudit膩ya duddasam idam 峁環膩nam yadidam 颈诲补辫辫补肠肠补测补迟腻 辫补峁璱肠肠补samupp膩do idam ' pi kho 峁環膩nam duddasam yadidam sabbasa峁噆h膩rasamatho sabbupadhipa峁璱nissaggo tanhakkhayo vir膩go nirodho 苍颈产产腻苍补m. M.I.167.

[14]:

See Mrs Rhys Davids, S膩kya, p.133f.

[15]:

Vuttam kho pan ' etam bhagavat膩 yo paticcasamupp膩dam passati so dhammam passati yo dhammam passati so 辫补峁璱肠肠补samupp膩dam passati ' ti - M.I.190.f. See Mrs. Rhys Davids, Ibid.

[16]:

Gambhiro c ' 膩yam 膩nanda paticcasamupp膩do gambhir膩vabh膩so ca. Etassa 膩nanda dhammassa ananubodh膩 appa峁璱vedh膩 evam ayam paj膩 tant膩kulakaj膩t膩 gul膩gun峁環ikaj膩t膩 mu鈥搄ababbajabhut膩 ap膩yam duggatim 蝉补尘蝉腻谤补m n ' 膩tivattati - D.II. 55.

[17]:

Idam kho pana bhikkhave dukkham ariyasaccam 箩腻迟颈 ' pi dukkh膩 jar膩 ' pi dukkh膩 vy膩dhi ' pi dukkh膩 maranam ' pi dukkham....Vin.I.10; S.V.420f.

[18]:

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam ' p ' iccham na labhati tam ' pi dukkham sa峁噆hittena pa鈥揷up膩d膩nakkhandh膩 ' pi dukkh膩 - Vin.I.10; S.V.420f.

[19]:

Hare, Woven Cadences, SBB.XV. pp.115-6; Sn. vv. 766,767,769,770.

[20]:

Ayam ' pi bhikkhave k膩m膩nam 膩dinavo sandi峁�峁環iko dukkhakkhandho 办腻尘补hetu 办腻尘补nid膩nam k膩m膩dhikaranam k膩m膩nam eva hetu - M.I.85f.

[21]:

Idha no bhante a鈥撯�揳titthiy膩 paribb膩jak膩 amhe evam pucchanti kimatthiyam 腻惫耻蝉辞 samane gotame brahmacariyam vussati ' ti. Evam put峁環膩 mayam bhante tesam a鈥撯�揳titthiy膩nam paribb膩jak膩nam evam vy膩karoma dukkhassa kho 腻惫耻蝉辞 pari鈥撯�揳ttham bhagavati brahmacariyam vussati ' ti - S.IV.51.

[22]:

S.V.27- 29.

[23]:

Y膩 ca kho ayam bhikkhave akupp膩 cetovimutti etadattham bhikkhave brahmacariyam etam s膩ram etam pariyos膩nan ' ti - M.I.197.

[24]:

Nibb膩nogadham hi 腻惫耻蝉辞 vis膩kha brahmacariyam 苍颈产产腻苍补par膩yanam 苍颈产产腻苍补pariyos膩nam - M.I. 304. See also .S.III.189; V.29.

[25]:

Acari bhikkhave pandito brahmacariyam 蝉补尘尘腻 dukkhakkhay膩ya. Tasm膩 pandito k膩yassa bhed膩 na k膩yupago hoti. So ak膩yupago sam膩no parimuccati 箩腻迟颈y膩 jar膩maranena sokehi paridevehi dukkhehi domanassehi up膩y膩sehi parimuccati dukkhasm膩 ' ti vad膩mi - S.II. 24-25.

[26]:

M.I. 23,38,67; II. 39,61. S.I.140.161; II.21- 22; III.36.

[27]:

Ibid.

[28]:

D.I. 62; M.I.179,267,344.

[29]:

Yad etam sikkhattayam brahmacariyam ekam ' pi divasam akhandam katv膩 carimakacittam p膩petabbat膩ya ekantaparipunnam ekadivasam ' pi ca sa峁噆ilesamalena amalinam katv膩 carimacittam p膩petabbat膩ya ekantaparisuddham sa峁噆halikhitam likhitasa峁噆hasadisam dhotasa峁噆hasappa峁璱bh膩gam caritabbam .... MA. II. 205.

[30]:

Brahmacariyan ' ti se峁�峁環a峁�峁環ena brahmabhutam cariyam brahmabhut膩nam v膩 buddh膩dinam cariyan ' ti vuttam hoti - DA.I.179; MA.II 204.

[31]:

Pahina箩腻迟颈marano brahmacariyassa kevali pannabh膩ro visamyutto katakicco an膩savo - A.I.162.

[32]:

Brahmacariyassa kevali ' ti brahmacariyassa kevalena samann膩gato paripunnabh膩vena yutto 'i attho. Khin膩savo hi sakala产谤补丑尘补肠腻谤颈 n膩ma hoti - AA.II.258.

[33]:

Evam desento ca sikkhattaya-samgahitam sakalas膩sanabrahmacariyam pak膩seti - DA.I.179.

[34]:

Katama鈥� ca bhikkhave brahmacariyam. Ayam eva ariyo a峁�峁環a峁噂iko maggo seyyathidam 蝉补尘尘腻di峁�峁環i......蝉补尘尘腻蝉补尘腻诲丑颈. Katam膩ni ca bhikkhave brahmacariyaphal膩ni. Sot膩pattiphalam .......arahattaphalam. Im膩ni vuccanti bhikkhave brahmacariyaphal膩ni ' ti - S.V.26.

[35]:

Arahattamaggasankh膩tassa brahmacariyassa anuttaram ogadham uttamapati峁�峁環膩bhutam 苍颈产产腻苍补m - AA. II.267.

[36]:

M. I.431.

[37]:

Yath膩 yath膩 ' ham bhante bhagavat膩 dhammam desitam 膩j膩n膩mi na ' y ' idam sukaram ag膩ram ajjh膩vasat膩 ekantaparipunnam ekantaparisuddham sa峁噆halikhitam brahmacariyam caritum. Icch膩m ' aham bhante kesamassum oh膩retv膩 k膩s膩y膩ni vatt煤膩ni acch膩detv膩 ag膩rasm膩 anag膩riyam pabbajitum - M.II. 66 f.

[38]:

Yassatth膩ya kulaputt膩 sammadeva ag膩rasm膩 anag膩riyam pabbajanti tadanuttaram brahmacariyapariyos膩nam di峁�峁環e ' va dhamme sayam abhi鈥撯�撃� sacchikatv膩 upasampajja vih膩si - M.I.40,172,477.

[39]:

Pabbajjam kittayiss膩mi yath膩 pabbaji cakkhum膩 yath膩 vimamsam膩no so pabbajjam samarocayi. Samb膩dho ' yam ghar膩v膩so rajass膩yatanam iti abbhok膩so ca 辫补产产补箩箩腻 iti disv膩na pabbaji - Sn. vv. 405-6.

[40]:

Abrahmacariyam pah膩ya 产谤补丑尘补肠腻谤颈 hoti virato methun膩 g膩ma诲丑补尘尘腻 - D.I.63; M.II.181; III. 33.

[41]:

Sn. 814f.

[42]:

Methunam anuyuttassa metteyy膩 ' ti bhagav膩 mussate 'v膩 ' pi s膩sanam - Sn. v. 815.

[43]:

Mussatev膩 ' pi s膩sanan ' ti dvihi k膩ranehi s膩sanam mussati 辫补谤颈测补迟迟颈蝉腻蝉补苍补m ' pi mussati patipattis膩sanam ' pi mussati - Mah膩niddesa I.143f.

[44]:

Micch膩 ca pa峁璱pajjati etam tasmim an膩riyam - Sn. v. 815.

[45]:

Eko pubbe caritv膩na methunam yo nisevati y膩nam bhantam va tam loke hinam 膩hu puthujjanam - Sn. v. 816.

[46]:

Yaso kitti ca y膩 pubbe h膩yatev膩 ' pi tassa s膩 etam ' pi disv膩 sikkhetha methunam vippah膩tave - Sn. v. 817.

[47]:

Itthi malam brahmacariyassa etth膩 ' yam sajjate paj膩 - S. I. 38.

[48]:

Supra p.24.

[49]:

厂腻诲丑耻 bhikkhave s膩dhu kho me tumhe bhikkhave evam dhammam desitam 膩j膩n膩tha. Anekapariy膩yena hi vo bhikkhave antar膩yik膩 诲丑补尘尘腻 vutt膩 may膩 ala鈥� ca pana te pa峁璱sevato antar膩y膩ya. Appass膩d膩 k膩m膩 vutt膩 may膩 bahudukkh膩 bahup膩y膩s膩 膩dinavo ettha bhiyyo - M. I.133.

[50]:

.... up膩sak膩 ca gihi od膩tavasan膩 产谤补丑尘补肠腻谤颈no 膩r膩dhak膩 up膩sak膩 ca gihi od膩tavasan膩 办腻尘补bhogino 膩r膩dhak膩. Evam idam brahmacariyam paripuram ten ' a峁噂ena - M.I. 492.

[51]:

Santi kho pana me cunda etarahi up膩sak膩 s膩vak膩 gihi od膩tavasan膩 产谤补丑尘补肠腻谤颈no - D.III.124.

[52]:

D.III.124. Also M.I. 492.

[53]:

So vata bhikkhave bhikkhu evam caranto evam viharanto sikkham paccakkh膩ya hin膩y膩vattissati ' ti n ' etam 峁環膩nam vijjati. Tam kissa hetu. yam hi tam bhikkhave cittam digharattam vivekaninnam vivekaponam vivekapabbh膩ram tam vata hin膩ya 膩vattissati ' ti n ' etam 峁環膩nam vijjati - S.IV.191.

[54]:

Idha pana bhikkhave ekacco kulaputto saddh膩 ag膩rasm膩 anag膩riyam pabbajito hoti otinno ' mhi 箩腻迟颈y膩 jar膩maranena sokehi paridevehi dukkhehi domanassehi up膩y膩sehi dukkhotinno dukkhapareto app ' eva n膩ma imassa kevalassa dukkhakkhandhassa antakiriy膩 pa鈥撯�撃亂eth膩 ' ti. - M. I. 196,460; A.I.147.

[55]:

Nay ' idam sukaram ag膩ram ajjh膩vasat膩 ekantaparipunnam ekanta- parisuddham sa峁噆halikhitam brahmacariyam caritum - D.I. 63; M.I.179,267,344.

[56]:

Socanti jan膩 mam膩yite na hi santi nicc膩 pariggah膩 vin膩bh膩vasantam ev ' idam iti disv膩n膩g膩ram n膩vase - Sn. v. 805.

[57]:

D.I. 63; M.I.179,267,344.

[58]:

Samb膩dho ghar膩v膩so ' ti sace ' pi sa峁�峁環ihatthe ghare yojanasatantare v膩 dve jayampatik膩 vasanti tath膩 ' pi tesam saki鈥揷anapalibodha峁�峁環ena ghar膩v膩so samb膩dho ye ' va. Rajopatho ' ti r膩garaj膩dinam u峁�峁環膩na峁�峁環膩nan ' ti Mah膩峁�峁環akath膩yam vuttam - DA.I.180; SA.II.179; AA.III.187.

[59]:

Idha me aggivessana pubbe ' va sambodh膩 anabhisambuddhassa bodhisattass' eva sato etadahosi. Samb膩dho ghar膩v膩so ...... ag膩rasm膩 anag膩riyam pabbajeyyan ' ti - M.I. 240.

[60]:

Jahanti putte sappa鈥撯�撃� tato 鈥撃乼i tato dhanam pabbajanti mah膩vir膩 n膩go chetv膩 ' va bandhanam - Thig. 301.

[61]:

Yassatth膩ya kulaputt膩 sammad ' eva ag膩rasm膩 anag膩riyam pabbajanti tadanuttaram brahmacariyapariyos膩nam di峁�峁環 ' eva dhamme sayam abhi鈥撯�撃� sacchikatv膩 upasampajja viharissath膩 ' ti - M.1.40,172,477.

[62]:

Oh膩rayitv膩 gihivya鈥搄an膩ni sa鈥揷hinnapatto yath膩 p膩ricchatto k膩s膩yavattho abhinikkhamitv膩 eko care khaggavis膩nakappo - Sn. v. 64.

[63]:

So eva kho te mah膩n膩ma dhammo ajjhattam appahino yena te ekad膩 lobha诲丑补尘尘腻 ' pi cittam pariy膩d膩ya ti峁�峁環anti dosa诲丑补尘尘腻 ' pi. cittam pariy膩d膩ya ti峁�峁環anti moha诲丑补尘尘腻 ' pi cittm pariy膩d膩ya ti峁�峁環anti. So ca hi te mah膩n膩ma dhammo ajjhattam pahino abhavissa na tvam ag膩ram ajjh膩vaseyy膩si na k膩me paribhu鈥搄eyy膩si - M.I. 91

[64]:

Idha pan膩 ' ham bhante bhikkhu pass膩mi y膩vajivam 膩p膩nako峁璱kam parisuddham brahmacariyam carante - M.II.120.

[65]:

aram me idha ubbandham ya鈥� ' ca hinam pun膩 ' care - Thig. 80.

[66]:

Sattham v膩 膩hariss膩mi ko attho jivitena me katham hi sikkham paccakkham k膩lam kubbetha m膩diso - Thag. 407.

[67]:

Maranam h ' etam bhikkhave ariyassa vinaye yo sikkham paccakkh膩ya hin膩y膩vattati - S.II. 271.

[68]:

Sikhi yath膩 nilagivo viha峁噂amo hamsassa nopeti javam kud膩canam evam gihi n膩nukaroti bhikkhuno munino vivittassa vanamhi jh膩yato - Sn. v. 221.

[69]:

Tatr膩 ' pi tvam phagguna ye gehasit膩 chand膩 ye gehasit膩 vitakk膩 te pajaheyy膩si - M.I.123.

[70]:

厂别测测补迟丑腻pi n膩ma pakkhi sakuno yena yen ' eva deti sapattabh膩ro ' va deti evam ' eva bhikkhu santu峁�峁環o hoti k膩yaparih膩rikena civarena kucchiparih膩rikena pindap膩tena yena yen ' eva pakkamati sam膩d膩y ' eva pakkamati - M.I. 180,268

[71]:

Manuss膩 ujjh膩yanti khiyanti vip膩centi aputtakat膩ya pa峁璱panno samano gotamo vedhavy膩ya pa峁璱panno samano gotamo kulupacched膩ya pa峁璱panno samano gotamo - Vin.I. 43.

[72]:

P膩tubhut膩 kho me t膩ta kum膩ra devadut膩 dissanti sirasmim phalit膩ni j膩t膩ni. Bhutt膩 kho pana me m膩nusak膩 k膩m膩. Samayo dibbe k膩me pariyesitum - M.II. 75.

[73]:

Catt膩r ' im膩ni bho ra峁�峁環ap膩la p膩riju鈥撯�撃乶i yehi p膩riju鈥撯�揺hi samann膩gat膩 idh' ekacce kesamassum oh膩retv膩 k膩s膩y膩ni vatth膩ni acch膩detv膩 ag膩rasm膩 anag膩riyam pabbajanti. Katam膩ni catt膩ri. Jar膩p膩riju鈥撯�揳m vy膩dhip膩riju鈥撯�揳m bhogap膩riju鈥撯�揳m 鈥撃乼ip膩riju鈥撯�揳m - M.I. 66.

[74]:

Lukhappasann膩 hi 腻惫耻蝉辞 manuss膩 - Vin. III. 171.

[75]:

Na kho 腻惫耻蝉辞 gotama sukhena sukham adhigantabbam dukkhena kho sukham adhigantabbam - M.I. 93.

[76]:

Supra p. 26.

[77]:

...yo c膩 ' yam attakilamath膩nuyogo dukkho anatthasamhito - Vin. I.10.

[78]:

Na kho pan膩 ' ham im膩ya ka峁璾k膩ya dukkarak膩rik膩ya adhigacch膩mi uttarim manussa诲丑补尘尘腻 alamariya鈥撃乶adassanavisesam. Siy膩 nu kho a鈥撯�搊 maggo bodh膩y膩 ' ti - M.I. 246.

[79]:

So evam 膩ha atthi vo nigan峁環膩 pubbe p膩pam kammam katam. Tam im膩ya ka峁璾k膩ya dukkarak膩rik膩ya nijjaretha - Ibid. -93.

[80]:

Sn. vv. 433,434.

[81]:

SnA.II. 389.

[82]:

Nadinam api sot膩ni ayam v膩to visosaye ki鈥� ca me pahitattassa lohitam nupasussaye - Sn. v. 433.

[83]:

Atthi saddhh膩 tato viriyam pa鈥撯�撃� ca mama vijjati evam mam pahitattam ' pi kim jivam anupucchasi - Sn. v. 432.

[84]:

Api ca kho me aticiram anuvitakkayato anuvic膩rayato k膩yo kilameyya k膩ye kilante cittam uha鈥撯�揺yya uhate citte 膩r膩 cittam 蝉补尘腻诲丑颈mh膩 ' ti - M.I.116.

[85]:

M.I. 77f. 92. Also see A. I 240f. under civarapaviveka, pindap膩tapaviveka and sen膩sanapaviveka.

[86]:

Na kho aham tassa sukhassa bh膩y膩mi yam tam sukham a鈥撯�揳tr ' eva k膩mehi a鈥撯�揳tra akusalehi dhammehi ' ti. Tassa mayham aggivessana etadahosi. Na kho tam sukaram sukham adhigantum evam adhimattakasim膩nam pattak膩yena.Yannun膩 ' ham o脗膩rikam 膩h膩ram 膩h膩reyyam odanakumm膩san ' ti - M.I. 247.

[87]:

Etha tumhe ' pi bhikkhave ek膩sanabhojanam bhu鈥搄atha. Ek膩sanabhojanam kho bhikkhave tumhe ' pi bhu鈥搄am膩n膩 app膩b膩dhata鈥� ca sa鈥搄膩nissatha app膩ta峁噆ata鈥� ca lahu峁�峁環膩na鈥� ca bala鈥� ca ph膩suvih膩ra鈥� c膩 ' ti - M.I.124

[88]:

Ehi tvam bhikkhu bhojane matta鈥撯�搖 hohi pa峁璱sa峁噆h膩 yoniso 膩h膩ram 膩h膩reyy膩si n ' eva dav膩ya na mad膩ya na mandan膩ya na vibhusan膩ya y膩vad ' eva imassa k膩yassa 峁環itiy膩 y膩pan膩ya vihimsuparatiy膩 brahmacariy膩nuggah膩ya - M .III. 2. See also M.I.10,273,355; II.138.

[89]:

A.I.147f.

[90]:

Utti峁�峁環apindo 膩h膩ro putimutta鈥� ca bhesajam sen膩sanam rukkhamulam pamsukula鈥� ca civaram yass' ete abhisambhutv膩 sa ve c膩tuddiso naro - Thag. 1059.

[91]:

M.I.10.158; Vin. I. 58 Also infra pp.175ff.

[92]:

Ime kho saman膩 sakyaputtiy膩 sukhasil膩 sukhasam膩c膩r膩 subhojan膩ni bhu鈥搄itv膩 niv膩tesu sayanesu sayanti - Vin. I. 77f.

[93]:

N膩 ' ham 腻惫耻蝉辞 etamk膩ran膩 pabbajito pind膩ya cariss膩mi ' ti. Sace me dassatha bhu鈥搄iss膩mi no ce me dassatha vibbhamiss膩mi ' ti - Vin. I. 57f.

[94]:

Ime kho saman膩 sakyaput峁璱y膩 dhammac膩rino samac膩rino 产谤补丑尘补肠腻谤颈no saccav膩dino silavanto kaly膩na诲丑补尘尘腻 - Vin. I. 73.

[95]:

Sace kho mayam samanesu sakyaputtiyesu pabbajeyy膩ma evam mayam p膩p膩 ca virameyy膩ma kaly膩na鈥� ca kareyy膩m膩 ' ti - Ibid.