“Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?
Someone who is unchaste, but claims to be celibate;
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”
“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. Katame tayo?
Yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti, Variant: amūlakena → abhūtena (mr)yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.
Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.
Here is from The Manorathapūraṇī (Aṅguttara Nikāya aṭṭhakathā) on that Sutta:
Dutiyassa paṭhame apāyaṃ gacchissantīti āpāyikā. Nirayaṃ gacchissantīti nerayikā. Idamappahāyāti idaṃ brahmacāripaṭiññatādiṃ pāpadhammattayaṃ avijahitvā. Brahmacāripaṭiññoti brahmacāripaṭirūpako, tesaṃ vā ākappaṃ avijahanena ‘‘ahampi brahmacārī’’ti evaṃpaṭiñño. Anuddhaṃsetīti akkosati paribhāsati codeti. Natthi kāmesu dosoti kilesakāmena vatthukāme sevantassa natthi doso. Pātabyatanti pivitabbataṃ paribhuñjitabbataṃ nirāsaṅkena cittena pipāsitassa pānīyapivanasadisaṃ paribhuñjitabbataṃ. Imasmiṃ sutte vaṭṭameva kathitaṃ.
“‘Āpāyikā’ means those who will go to the lower realms (apāya). ‘Nerayikā’ means those who will go to hell (niraya). ‘Not abandoning this’ (idamappahāya) means not giving up these three evil qualities, starting with falsely claiming to be a celibate. ‘Claiming to be a celibate’ (brahmacāripaṭiñño) means pretending to be a celibate, or one who claims ‘I too am a celibate’ by not abandoning their mannerisms. ‘Denounces’ (anuddhaṃseti) means abuses, reviles, or criticizes. ‘There is no fault in sensual pleasures’ (natthi kāmesu doso) means there is no fault in pursuing sense objects with sensual defilements. ‘Indulgence’ (pātabyata) means drinking or consuming, partaking without hesitation, like someone thirsty drinking water. In this sutta, only the round of existence (vaṭṭa) is discussed.”
(Translated via AI, So, I don’t know to what extent it is good.)
In Parābhavasutta (Sn 1.6) the Buddha taught about many various actions and attitudes that’s lead to failure and downfalls.
Here is the passages from the sutta and the commentaries, Among these actions/attitudes are the following:
106 . “A womanizer, one fond of liquor,
addicted to gambling,
dissipates whatever he has gained:
that is a cause of a downfall.”
106 . A womanizer: one infatuated with women; having given them whatever he can, he wins over one woman after another.
So too, one fond of liquor: one who discards all his property and becomes inebriated; addicted to gambling: one so intent on playing at dice that he would gamble away even his clothing. In these three ways, whatever he gains is dissipated; hence it should be understood that he dissipates whatever he has gained. One like this fails; hence in this verse three causes of a downfall are mentioned.
108 . “One not content with his own wives
is seen among prostitutes,
seen among the wives of others:
that is a cause of a downfall.”
108 . One not content with his own wives: one not content with his own wives who is seen among prostitutes, and so too among the wives of others. Because he gives wealth to prostitutes and goes to the wives of others, he fails when he is punished by the king and meets other kinds of harm. Hence in this verse the causes of a downfall are stated to be twofold.
Bodhi, Bhikkhu. (2017). The Suttanipāta: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries
So, what type of “sensual pleasures” are you referring to here?
Hello, thank you for answering. What about listening to music, indulging in tasty foods, indulging in traveling around the world, or getting married? Are these things unwholesome and obstructive? Can one do these things and also make merit and still go to heaven or succeed in meditation in the present life? Or must one live a life of renunciation to be successful in meditation?
It’s my pleasure, I will provide a slightly detailed explanation.
There is Four important suttas on Everyman’s Ethics, this featured suttas are: DN 31, Snp 2.4, Snp 1.6, AN 8.54
The most comprehensive Nikāya text in this genre is the Sigalaka Sutta (DN 31, also known as the Singalovāda Sutta), sometimes called “The Layperson’s Code of Discipline.”
Bodhi, Bhikkhu (2005). In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon (Chapter IV: The Happiness Visible in This Present Life).
It’s being called aslo Gihivinaya “Vinaya for the house-holders”. (Narada Thera indicates that this name was coined by the great commentator Bhadantācariya Buddhaghosa).
Marriage is allowed for Buddhist lay followers (upāsakas/upāsikās). The Buddha gave practical advice for married life in (DN 31), emphasizing mutual respect, faithfulness, and shared responsibilities between spouses. Lay Buddhists can marry and practice Dhamma within family life, following the five precepts (pañcasīla) where the third precept guides ethical sexual conduct within marriage.
A husband should serve his wife as the western quarter in five ways: by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. A wife served by her husband in these five ways shows sympathy to him in five ways. She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. A wife served by her husband in these five ways shows sympathy to him in these five ways. And that’s how the western quarter is covered, kept safe and free of peril.
(DN 31; trans. Bhikkhu Sujato, Long Discourses: A faithful translation of the Dīgha Nikāya, p. 157).
The foundation of healthy relationships between husband and wife is mutual affection and respect. Therefore, the Tathāgata provided guidance for harmonious relationships between spouses. This guidance once again emphasizes the shared commitment to ethical conduct and spiritual ideals. is the Buddha’s advice to the loving couple Nakulapitā and Nakulamātā on how to maintain strong love between a husband and wife so that they may be reunited in their future lives.
(b) How to Be United in Future Lives
On one occasion the Blessed One was dwelling among the Bhagga people, near Suṃsumāragiri, in the Deer Park of the Bhesakalā Grove. One morning the Blessed One dressed, took his upper robe and bowl, and went to the dwelling of the householder Nakulapitā. Having arrived there, he sat down on the seat prepared for him. Then the householder Nakulapitā and the housewife Nakulamātā approached the Blessed One and, after paying homage to him, sat down to one side. So seated, the householder Nakulapitā said to the Blessed One:
“Venerable sir, ever since the young housewife Nakulamātā was brought home to me when I too was still young, I am not aware of having wronged her even in my thoughts, still less in my deeds. Our wish is to be in one another’s sight so long as this life lasts and in the future life as well.”
Then Nakulamātā the housewife addressed the Blessed One thus: “Venerable sir, ever since I was taken to the home of my young husband Nakulapitā, while being a young girl myself, I am not aware of having wronged him even in my thoughts, still less in my deeds. Our wish is to be in one another’s sight so long as this life lasts and in the future life as well.”
Then the Blessed One spoke thus: “If, householders, both wife and husband wish to be in one another’s sight so long as this life lasts and in the future life as well, they should have the same faith, the same moral discipline, the same generosity, the same wisdom; then they will be in one another’s sight so long as this life lasts and in the future life as well.”
When both are faithful and generous,
Self-restrained, of righteous living,
They come together as husband and wife Full of love for each other.Many blessings come their way,
They dwell together in happiness,
Their enemies are left dejected,
When both are equal in virtue.Having lived by Dhamma in this world,
The same in virtue and observance,
They rejoice after death in the deva-world,
Enjoying abundant happiness.
(AN 4:55; II 61-62)
Bodhi, Bhikkhu (2005). In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon (Chapter IV: The Happiness Visible in This Present Life).
Of course, you can enjoy delicious food, but with mindful consumption, as it may become an “addictive” factor that increases your attachment, and consequently your suffering towards yourself and those around you, creating negative Kamma.
It is similar to practicing bhojane mattaññutā (But here in a milder form), because the practice of monks includes:
- bhojane mattaññutā: ‘knowing the measure in eating’
“Now, O monks, the monk wisely reflecting partakes of his alms-food, neither for pastime, nor for indulgence, nor to become beautiful or handsome, but only to maintain and support this body, to avoid harm and to assist the holy life, knowing: 'In this way I shall dispel the former pain (of hunger, etc.) and no new pain shall I let arise, and long life, blamelessness and ease will be my share. This, O monks, is knowing the measure in eating.” (AN 3:16). “How O monks, would it be possible for Nanda to lead the absolutely pure life of holiness, if he did not watch over his senses and did not know the measure in eating?” (AN 7:9).
Nyanatiloka & Nyanaponika Theras’ Buddhist Dictionary.
The nature of music and its flaws are numerous, at various levels, the most important being psychological and mental. It has several harms, especially for a practitioner who intends to immerse in meditation to deepen their path. It will act merely as a distraction and an obstacle.
- 'There are these six dangers attached to frequenting fairs: [One is always thinking:] “Where is there dancing? Where is there singing? Where are they playing music? Where are they reciting? Where is there hand-clapping? Where are the drums?”
(DN 31; trans. Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha nikāya, pp. 461-469)
1.10. He avoids watching dancing, singing, music and shows.
1.13. ’”Whereas some ascetics and Brahmins remain addicted to attending such shows as dancing, singing, music, displays, recitations, hand-music, cymbals and drums, fairy shows, acrobatic and conjuring tricks, combats of elephants, buffaloes, bulls, goats, rams, cocks and quail, fighting with staves, boxing, wrestling, sham-fights, parades, man-oeuvres and military reviews, the ascetic Gotama refrains from attending such displays.(DN 1; trans. Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha nikāya, pp. 69-70)
note: There is a Short talk on music has given by Ven. Ashin Saraṇa on YT. (You can check it)
There is no problem with that, just caution against visiting any bad places (Bars…). The matter depends more on the right Intention and also that it is not driven by Taṇhā (thirst, desire, longing, greed).
With what I referred to earlier, These are the routes:
On Householders
Mahānāma, the Sakyan.Once the Exalted One dwelt among the Sakyas in Banyan Tree Park, at Kapilavatthu. There Mahānāma, the Sakyan, came and visited him and, after saluting, sat down at one side. There, addressing the Exalted One, he said:
‘Lord, how becomes a man a lay-disciple ?’
When, Mahānāma, he has found refuge in the Buddha found refuge in Dhamma, found refuge in the Order, then he is a lay-disciple.’
‘Lord, how is a lay-disciple virtuous?’
When, Mahānāma, a lay-disciple abstains from taking life; abstains from taking what is not given him; abstains from lustful and evil indulgences; abstains from lying; and abstains from spirituous intoxicants, the cause of indolence—then a lay-disciple is virtuous.’
Lord, how does a lay-disciple help on his own welfare, but not that of another?"
‘When, Mahānāma, he has achieved faith for self, but strives not to compass faith in another; has achieved virtue for self, but strives not to compass virtue in another; has achieved himself renunciation, but strives not to compass renunciation in another; longs himself to see the monks, but strives not for this sight for another; longs himself to hear Saddhamma, but strives not for this hearing for another; is mindful himself of Dhamma he has heard, but strives not that another should be mindful of it; reflects himself upon the meaning of Dhamma he is mindful of, but strives not for another to reflect thereon; when he knows himself both the letter and the spirit of Dhamma and walks in comformity therewith, but strives not for another so to walk then a lay-disciple helps on his own welfare, but not that of another.’
"And how, lord, does a lay-disciple help on both his own welfare and the welfare of another?’
'When indeed, Mahānāma, he has achieved faith himself and strives to compass faith in another; has achieved virtue … himself renunciation … longs to see the monks … to hear Saddhamma … is mindful … reflects … when he knows both the letter and the spirit of Dhamma and walks in conformity therewith and strives to make another so to walk—then, Mahānāma, a lay-disciple helps on his own welfare and the welfare of another."
PTS: AN iv 220.
First, in seeking “the good visible in this present life,” the lay follower should consistently adhere to principles of right conduct, especially to the five precepts and the rules of right livelihood. Thus, for example, he stipulates that wealth must be “acquired by energetic striving … righteous wealth righteously gained”—Text IV,3. Again, he asks his lay followers to use the wealth they obtain not only to gratify themselves but also to benefit their dependents and others who live on charity, particularly virtuous ascetics and brahmins—Text IV,4(2).
Second, the lay follower should not rest content with the mere pursuit of temporal well-being and happiness but should also seek the well-being and happiness pertaining to the future life. This is to be done by fostering those qualities that lead to a happy rebirth and the attainment of Nibbāna. According to Texts IV,3 and IV,5, the principal virtues a lay follower should possess, leading to future welfare, are: (1) faith (in the Buddha as the Enlightened One), (2) moral discipline (as unbroken observance of the five precepts), (3) generosity (as application to charity, giving, and sharing), and (4) wisdom (as insight into the arising and passing away of phenomena). For Early Buddhism, the ideal householder is not merely a devout supporter of the monastic order but a noble person who has attained at least the first of the four stages of realization, the fruition of stream-entry (Sotāpatti).Bodhi, Bhikkhu (2005). In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon (Chapter IV: The Happiness Visible in This Present Life).
Away from this, the monastic path remains the most excellent path. Those who renounce all possessions and attachments progress step by step in deepening insight within the only way to attained Nibbāna. Our hesitation to ordain reveals how strong our attachments really are. Though the mind presents countless excuses, yet when looking at the essence, there is not a single valid legitimate reason.
The Buddha often emphasized the rare and precious opportunity of human birth and the even rarer opportunity to encounter the Dhamma. As it in (SN 56.48).
“Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?”
“If it would ever do so, venerable sir, it would be only after a very long time.”
“Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world [would regain] the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity.
Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
CDB, p. 1872