4-42 §8 Gāmaṇisamyutta | Samyutta

8 The Conch Blower

On one occasion the Blessed One was dwelling at Nālanda in Pāvārika’s Mango Grove.

Then Asibandhakaputta the headman, a lay disciple of the Nigaṇṭhas, approached the Blessed One….

The Blessed One then said to him as he was sitting to one side:  

In what way, headman, does Nigaṇṭha Nāthaputta teach the Dhamma to his disciples?

Venerable sir, Nigaṇṭha Nāthaputta teaches the Dhamma to his disciples thus:

‘Anyone at all who destroys life is bound for a state of misery, bound for hell.

Anyone at all who takes what is not given is bound for a state of misery, bound for hell.

Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell.

Anyone at all who speaks falsehood is bound for a state of misery, bound for hell.

One is led on [to rebirth] by the manner in which one usually dwells.’

- It is in such a way, venerable sir, that Nigaṇṭha Nāthaputta teaches the Dhamma to his disciples.

If, headman, it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nāthaputta’s word, no one at all would be bound for a state of misery, bound for hell.

What do you think, headman?

In the case of a person who destroys life,

if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is destroying life or those when he is not doing so?

In the case of a person who destroys life, venerable sir,

if one compares one occasion with another, whether by day or by night, the occasions when he is destroying life are infrequent while those when he is not doing so are frequent.

So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nāthaputta’s word no one at all would be bound for a state of misery, bound for hell.

What do you think, headman?

In the case of a person who takes what is not given … who engages in sexual misconduct … who speaks falsehood,

if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is speaking falsehood or those when he is not speaking falsehood?

In the case of a person who speaks falsehood, venerable sir,

if one compares one occasion with another, whether by day or by night, the occasions when he is speaking falsehood are infrequent while those when he is not speaking falsehood are frequent.

So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nāthaputta’s word no one at all would be bound for a state of misery, bound for hell.

Here, headman, some teacher holds such a doctrine and view as this:

‘Anyone at all who destroys life … who takes what is not given … who engages in sexual misconduct … who speaks falsehood is bound for a state of misery, is bound for hell.’

Then a disciple has full confidence in that teacher. It occurs to him:

‘My teacher holds such a doctrine and view as this: Anyone at all who destroys life is bound for a state of misery, bound for hell.

Now I have destroyed life, so I too am bound for a state of misery, bound for hell.’

Thus he acquires such a view.

If he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell.

It occurs to him:

‘My teacher holds such a doctrine and view as this: Anyone at all who takes what is not given is bound for a state of misery, bound for hell.

Now I have taken what is not given, so I too am bound for a state of misery, bound for hell.’

Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

It occurs to him: ‘My teacher holds such a doctrine and view as this: Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell.

Now I have engaged in sexual misconduct, so I too am bound for a state of misery, bound for hell.’

Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

It occurs to him:

‘My teacher holds such a doctrine and view as this: Anyone at all who speaks falsehood is bound for a state of misery, bound for hell.

Now I have spoken falsehood, so I too am bound for a state of misery, bound for hell.’

Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

But here, headman, a Tathāgata arises in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct,

fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.

In many ways he criticizes and censures the destruction of life, and he says: ‘Abstain from the destruction of life.’

He criticizes and censures the taking of what is not given, and he says: ‘Abstain from taking what is not given.’

He criticizes and censures sexual misconduct, and he says: ‘Abstain from sexual misconduct.’

He criticizes and censures false speech, and he says: ‘Abstain from false speech.’

Then a disciple has full confidence in that teacher. He reflects thus:

‘In many ways the Blessed One criticizes and censures the destruction of life, and he says: Abstain from the destruction of life.

Now I have destroyed life to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’

Having reflected thus, he abandons the destruction of life and he abstains from the destruction of life in the future.

Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

He reflects thus:

‘In many ways the Blessed One criticizes and censures the taking of what is not given, and he says: Abstain from taking what is not given.

Now I have taken what is not given to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’

Having reflected thus, he abandons the taking of what is not given and he abstains from taking what is not given in the future. T

hus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

He reflects thus: ‘In many ways the Blessed One criticizes and censures sexual misconduct, and he says: Abstain from sexual misconduct.

Now I have engaged in sexual misconduct to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’

Having reflected thus, he abandons sexual misconduct and he abstains from sexual misconduct in the future.

Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

He reflects thus: ‘In many ways the Blessed One criticizes and censures false speech, and he says: Abstain from false speech.

Now I have spoken falsehood to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’

Having reflected thus, he abandons false speech and he abstains from false speech in the future.

Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

Having abandoned the destruction of life, he abstains from the destruction of life.

Having abandoned the taking of what is not given, he abstains from taking what is not given.

Having abandoned sexual misconduct, he abstains from sexual misconduct.

Having abandoned false speech, he abstains from false speech.
Having abandoned divisive speech, he abstains from divisive speech.
Having abandoned harsh speech, he abstains from harsh speech.
Having abandoned idle chatter, he abstains from idle chatter.
Having abandoned covetousness, he is uncovetous.
Having abandoned ill will and hatred, he has a mind without ill will.
Having abandoned wrong view, he is one of right view.

Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful

- dwells pervading one quarter with a mind imbued with loving kindness, likewise the second quarter, the third quarter, and the fourth quarter.

Thus above, below, across, and everywhere, and to all as to himself,

he dwells pervading the entire world with a mind imbued with loving kindness, vast, exalted, measureless, without hostility, without ill will.

Just as a strong conch blower can easily send his signal to the 4 quarters,

so too, when the liberation of mind by loving kindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.

He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity,

- likewise the second quarter, the third quarter, and the fourth quarter.

Thus above, below, across, and everywhere, and to all as to himself,

he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

Just as a strong conch blower can easily send his signal to the four quarters,

so too, when the liberation of mind by equanimity is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.

When this was said, Asibandhakaputta the headman said to the Blessed One:

Magnificent, venerable sir!…

From today let the Blessed One remember me as a lay follower who has gone for refuge for life.