The Buddha and his Teachings, according to Suttas in the Pali Canon

[Ironside]

https://suttacentral.net/an10.211/en/bodhi?lang=en&reference=none&highlight=false

(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

 

[Ironside]

https://www.accesstoinsight.org/tipitaka/an/an02/an02.031.than.html

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.

 

[Ironside]

https://suttacentral.net/an7.47/en/...e&notes=asterisk&highlight=false&script=latin

Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

 

[bigrooster]

Summary:
Following sutta touches on several teachings. In summary, it discussed the prerequisites of Right Samādhi, the inter-dependency of the factors of the Noble Eightfold Path, and the importance of Right View.

The section mentioning "no mother no father" etc has a nihilistic viewpoint and disregards the law of kamma (and vipāka) - in short, nothing matters. When one has the belief of 'nothing matters', there is no moral shame and dread fundamentally, and one has no incentive to do wholesome deeds and instead there is no deterrence to commit unwholesome deeds. One bearing this viewpoint and attitude has wrong view. Hence, even if such a person could attain certain levels of concentration, it is based upon wrong view and hence that concentration is wrong concentration.

The sutta also segregates mundane right view (there is mother and father, etc) from supramundane right view (which culminates in Nibbāna).

MN 117 - Mahācattārīsaka Sutta (Discourse on the Great Forty)

Excerpt:
“Therein, bhikkhus, right view comes first. And how does right view come first? One understands wrong view as wrong view and right view as right view: this is one’s right view."

“And what, bhikkhus, is wrong view? ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ This is wrong view."

“And what, bhikkhus, is right view? Right view, I say, is twofold: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path."

“And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realised for themselves by direct knowledge and declare this world and the other world.’ This is right view affected by taints, partaking of merit, ripening in the acquisitions."

“And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path."

“One makes an effort to abandon wrong view and to enter upon right view: this is one’s right effort. Mindfully one abandons wrong view, mindfully one enters upon and abides in right view: this is one’s right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort, and right mindfulness."

Source:
MN 117 - Mahācattārīsaka Sutta, Bhikkhu Bodhi translation

 

[bigrooster]

AN 6.68 - Saṅgaṇikārāma Sutta (Discourse on Delighting in Socialising)

Excerpt (Bhikkhu Bodhi translation):
"“Bhikkhus,
(1) it is impossible that a bhikkhu who delights in company, who is delighted with company, who is devoted to delight in company; who delights in a group, who is delighted with a group, who is devoted to delight in a group, will find delight in solitude when he is alone.

(2) It is impossible that one who does not find delight in solitude when he is alone will acquire the object of the mind.

(3) It is impossible that one who does not acquire the object of the mind will fulfill right view.

(4) It is impossible that one who does not fulfill right view will fulfill right concentration.

(5) It is impossible that one who does not fulfill right concentration will abandon the fetters.

(6) Without having abandoned the fetters, it is impossible that one will realize nibbāna."

Comment:

• This sutta again touches on the development and fulfillment of right view as a prerequisite for right concentration (point 4 above).
• What is interesting is the translation of point 3. Cittassa nimittaṁ gahessatī was translated by Bhikkhu Bodhi as 'acquire the object of the mind'. Bhikkhu Sujato uses 'learn the patterns of the mind'. The term nimitta has several meanings, apart from being a sign/object during meditation. For this sutta, Sujato's translation speaks more to me - I also refer to AN 10.51, which talked about the need to do self-reflection and examination (note the involvement and development of investigation-of-states enlightenment factor here) in order to understand one's own mind (the presence of unwholesome and wholesome qualities) as a preliminary step for working towards the destruction of the taints - realize nibbāna.

Related reference:
AN 10.51 - Sacitta Sutta (Discourse on One's Own Mind)

Excerpt (Bhikkhu Bodhi translation):
"“Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves."

“One should ask oneself: (1) ‘Am I often given to longing or without longing? (2) Am I often given to ill will or without ill will? (3) Am I often overcome by dullness and drowsiness or free from dullness and drowsiness? (4) Am I often restless or calm? (5) Am I often plagued by doubt or free from doubt? (6) Am I often angry or without anger? (7) Is my mind often defiled or undefiled? (8) Is my body often agitated or unagitated? (9) Am I often lazy or energetic? (10) Am I often unconcentrated or concentrated?’

“If, by such self-examination, a bhikkhu knows: ‘I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities.

“But if, by such self-examination, a bhikkhu knows: ‘I am often without longing, without ill will, free from dullness and drowsiness, calm, free from doubt, without anger, undefiled in mind, unagitated in body, energetic, and concentrated,’ he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.”"

 

[nottibeans]

I come across the below online, is it true?

In accordance with Theravāda Vinaya Piṭaka, the Buddha has established two Vinaya rules and has taken a decision not to allow the taking of garlic as a food for Buddhist Bhikku-s and Bhikkhuni-s because of some disciplinary problems which had arisen in the Buddhist community of that time.

Below is the origin incident for the bhikkhu's rule. It is a lesser offence for them and not among their 227 main rules. There are more non-offence clauses in the bhikkhuni's rule which also apply to the bhikkhu.

To summarise, means cannot eat it raw & unmixed unless for medicinal purpose. Onions and other alliums are also mentioned in the non-offence clauses and so are allowable.


tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. aññatarena bhikkhunā lasuṇaṃ khāyitaṃ hoti. so – mā bhikkhū byābādhiṃsūti – ekamantaṃ nisīdi. addasā kho bhagavā taṃ bhikkhuṃ ekamantaṃ nisinnaṃ. disvāna bhikkhū āmantesi – "kiṃ nu kho so, bhikkhave, bhikkhu ekamantaṃ nisinno"ti? "etena, bhante, bhikkhunā lasuṇaṃ khāyitaṃ. so – mā bhikkhū byābādhiṃsūti – ekamantaṃ nisinno"ti. "api nu kho, bhikkhave , taṃ khāditabbaṃ, yaṃ khāditvā evarūpāya dhammakathāya paribāhiyo assā"ti? "nohetaṃ bhante". "na, bhikkhave, lasuṇaṃ khāditabbaṃ. yo khādeyya, āpatti dukkaṭassā"ti.

tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti. atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – "pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī"ti? "lasuṇena me, āvuso"ti . bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṃ khāditu"nti.

Let me translate this Pali text which appears to be from the Vinaya Pitaka, discussing the rules about eating garlic:

"At that time, the Blessed One was seated teaching the Dhamma surrounded by a large assembly. A certain monk had eaten garlic. Thinking 'Let me not disturb the monks,' he sat to one side. The Blessed One saw that monk sitting to one side. Seeing him, he addressed the monks: 'Monks, why is that monk sitting to one side?' 'Venerable Sir, that monk has eaten garlic. Thinking 'Let me not disturb the monks,' he sat to one side.' 'Monks, should one eat something that would exclude one from such a Dhamma discussion?' 'No, Venerable Sir.' 'Monks, garlic should not be eaten. Whoever eats it commits an offense of wrong-doing (dukkata).'

At that time, Venerable Sariputta had a wind illness in his stomach. Then Venerable Maha Moggallana approached Venerable Sariputta and asked: 'Friend Sariputta, what previously made your stomach wind illness better?' 'Friend, it was garlic.' They reported this matter to the Blessed One. 'Monks, I allow eating garlic for medicinal purposes.'"

This passage illustrates the Buddha's practical approach to monastic rules - while generally prohibiting garlic due to its strong smell that might disturb others during Dhamma teachings, he makes an exception when it's needed for medical purposes. This shows the Middle Way approach in Buddhist discipline, avoiding both extreme strictness and laxity.

 

[nottibeans]

Let me translate this important Vinaya text about the origin of the rule prohibiting bhikkhunis from eating garlic:

This incident took place when the Buddha was staying at Jetavana in Savatthi. A lay follower had offered garlic to the Bhikkhuni Sangha, saying "I will provide garlic to any venerable ones who need it." He instructed his field keeper to give two or three bulbs to each bhikkhuni who comes.

During a festival in Savatthi, the stored garlic ran out. When bhikkhunis asked for garlic, the lay follower told them to go to the field. Thullananda Bhikkhuni went to the field and, not knowing proper measure, took too much garlic. The field keeper complained about this excessive taking.

When other bhikkhunis of few wishes heard about this, they criticized Thullananda's behavior. The matter was reported to the Buddha, who rebuked her and told this story from the past:

"Once, Thullananda was the wife of a brahmin and had three daughters - Nanda, Nandavati, and Sundarinanda. After death, the brahmin was reborn as a golden goose with golden feathers. He would give one feather to each of them. But Thullananda, thinking 'This goose gives us only one feather each,' caught the goose king and plucked out all his feathers. After this, the feathers that grew back were white instead of golden. Then too, through excessive greed, Thullananda lost the gold. Now she will lose the garlic."

The Buddha then spoke this verse:
"One should be content with what is received,
For excessive greed is evil.
By catching the goose king,
The gold was lost."

After rebuking Thullananda in various ways, the Buddha established this training rule:
"If any bhikkhuni should eat garlic, it is an offense requiring expiation (pacittiya)."

The text then provides detailed analysis of the rule:
- Garlic means what is grown in Magadha
- Taking it with intent to eat incurs a dukkata offense
- Each act of swallowing incurs a pacittiya offense

There are exceptions where there is no offense:
- For onions, certain other plants
- In medicinal preparations
- In food preparations
- For one who is insane
- For the first offender

This rule shows how individual misconduct can lead to the establishment of Vinaya rules, and illustrates the importance of moderation and proper conduct in the Buddhist monastic community.

 

[nottibeans]

The text defines garlic as the garlic grown in Magadha country. Maybe the garlic there is special and extra pungent. Commentary says it is complete in cloves not just one or two or three cloves.

The non-offence clauses translated by AI:
anāpatti palaṇḍuke, bhañjanake, harītake, cāpalasuṇe, sūpasampāke, maṃsasampāke, telasampāke, sāḷave, uttaribhaṅge, ummattikāya, ādikammikāyāti.

Let me translate and explain these exceptions to the rule about garlic (where there is no offense):

1. palaṇḍuke - for onions
2. bhañjanake - for a type of root vegetable
3. harītake - for myrobalan (medicinal fruit)
4. cāpalasuṇe - for a wild variety of garlic
5. sūpasampāke - when it's cooked in soup
6. maṃsasampāke - when it's cooked with meat
7. telasampāke - when it's cooked in oil
8. sāḷave - in a certain type of food preparation
9. uttaribhaṅge - in medicines/tonics
10. ummattikāya - for one who is insane
11. ādikammikāyāti - for the first offender (before the rule was made)

This list of exceptions shows the practical nature of Buddhist monastic rules. While raw garlic was prohibited for bhikkhunis due to its strong smell and the incident with Thullananda, there were reasonable exceptions made for:
- Different but similar vegetables
- Medicinal uses
- Cooked preparations where the strong smell would be reduced
- Those not responsible for their actions
- Those who committed the act before the rule was established

This demonstrates the Buddha's skillful approach to creating monastic rules that maintain proper conduct while allowing for practical necessities and reasonable exceptions.

 

[nottibeans]

Let me help clarify the differences between these types of alliums and their usage rules:

The text distinguishes alliums (palaṇḍukādi) in two ways:

1. By color (vaṇṇena):
- Palaṇḍuka: pale/whitish color
- Bhañjanaka: red color
- Haritaka: green color

2. By cloves/sections (miñjāya):
Main text version:
- Palaṇḍuka: one section
- Bhañjanaka: two sections
- Haritaka: three sections
- Cāpalasuṇa: no sections (only sprouts)

Mahāpaccarī version:
- Palaṇḍuka: three sections
- Bhañjanaka: two sections
- Haritaka: one section

Usage rules:
1. Regular alliums are allowed in their natural state
2. Māgadhaka garlic is permitted when used in:
- Mung bean curry
- Fish and meat dishes
- Oil preparations
- Jujube preparations
- Sour preparations
- Condiments
- Even in gruel

The Sāratthadīpanī commentary clarifies:
- "Natural state" means without cooking/preparation
- Badarasāḷava refers to an edible preparation made from dried and powdered jujube fruits

This detailed classification shows how the Vinaya carefully categorizes different types of alliums and provides specific guidelines for their appropriate use in monastic life.

 

[nottibeans]

Let me translate and explain this specific phrase:

"yattha katthaci antamaso yāgupattepi pakkhipituṃ vaṭṭatīti vuttaṃ" means "it is said that it is allowable to put it in anything, even in a bowl of rice gruel."

This is an important clarification in the commentary because it shows:

1. The scope of the exception - "yattha katthaci" (anywhere/in anything)
2. The minimum case - "antamaso" (even in)
3. The specific example - "yāgupattepi" (even in rice gruel)
4. The permission - "pakkhipituṃ vaṭṭati" (it is allowable to put)

This phrase demonstrates the practical application of the rule - while raw garlic was prohibited for bhikkhunis, when it was used as an ingredient in prepared food, even in something as simple as rice gruel, it was permitted. This shows the rule was primarily concerned with the strong smell and social implications of eating raw garlic, rather than a complete prohibition of garlic in any form.

This kind of detailed clarification in the commentaries helped monastics understand exactly how to apply the rules in their daily lives, balancing the need for proper conduct with practical considerations.

 

[nottibeans]

From Wikipedia:

The scent of garlic is known to linger upon the human body and cause bad breath (halitosis) and body odor.[10] This is caused by allyl methyl sulfide (AMS). AMS is a volatile liquid which is absorbed into the blood during the metabolism of garlic-derived sulfur compounds; from the blood it travels to the lungs[2] (and from there to the mouth, causing garlic breath) and skin, where it is exuded through skin pores. Since digestion takes several hours, and release of AMS several hours more, the effect of eating garlic may be present for a long time.[2] Washing the skin with soap is only a partial and imperfect solution to the smell. Studies have shown sipping milk at the same time as consuming garlic can significantly neutralize bad breath.[35] Mixing garlic with milk in the mouth before swallowing reduced the odor better than drinking milk afterward.[35] Plain water, mushrooms, and basil may also reduce the odor; the mix of fat and water found in milk, however, was the most effective.[35] Garlic breath is allegedly alleviated by eating fresh parsley.

 

[Ironside]

The six benefits of seeing non self.

https://suttacentral.net/an6.104/en...e&notes=asterisk&highlight=false&script=latin

“Mendicants, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification. What six? ‘I will not be determined by anything in the world.’ ‘My I-making will stop.’ ‘My mine-making will stop.’ ‘I will have distinct knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”

 

[sheamus]

• Linked Discourses 12.2
• 1. The Buddhas

Analysis​

At Sāvatthī.

“Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“And what is dependent origination? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.

And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.

And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.

And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.

And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form. Such is name and such is form. These are called name and form.

And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.

And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.

And so, ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

 

[Ironside]

Is raising livestock a wrong livelihood?

 

[bigrooster]

Is raising livestock a wrong livelihood?

Raising livestock for sale and slaughter is wrong livelihood.

“Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades.”

Source:
AN 5.177 - Vaṇijjā Sutta, Bhikkhu Sujato translation

“Bhikkhus, a lay follower should not engage in these five trades. What five? Trading in weapons, trading in living beings, trading in meat, trading in intoxicants, and trading in poisons. A lay follower should not engage in these five trades.”

Source:
AN 5.177 - Vaṇijjā Sutta, Bhikkhu Bodhi translation
https://www.amazon.sg/Numerical-Discourses-Buddha-Translation-Anguttara/dp/1614290407

 

[Ironside]

Raising livestock for sale and slaughter is wrong livelihood.


Source:
AN 5.177 - Vaṇijjā Sutta, Bhikkhu Sujato translation



Source:
AN 5.177 - Vaṇijjā Sutta, Bhikkhu Bodhi translation
https://www.amazon.sg/Numerical-Discourses-Buddha-Translation-Anguttara/dp/1614290407

I am puzzled because I happen to come across AN book 9, 54(4). Pg 1194. (1) clanman earns his living-- whether by farming, raising cattle, archery, government service.........

* This is accomplishment in initiative. One of the four things taught here which lead to welfare and happiness in present and future lives.

 

[bigrooster]

I am puzzled because I happen to come across AN book 9, 54(4). Pg 1194. (1) clanman earns his living-- whether by farming, raising cattle, archery, government service.........

* This is accomplishment in initiative. One of the four things taught here which lead to welfare and happiness in present and future lives.

From my understanding, with regards to right livelihood mentioned in the suttas, there are different tiers or layers of what was spoken as being 'right' or 'wrong' livelihood; the audience and context also varied.

In this case:

... these four things that lead to the welfare and happiness of a clansman in this present life. What four? Accomplishment in initiative, accomplishment in protection, good friendship, and balanced living.

(1) “And what is accomplishment in initiative? Here, whatever may be the means by which a clansman earns his living—whether by farming, trade, raising cattle, archery, government service, or some other craft—he is skillful and diligent; he possesses sound judgment about it in order to carry out and arrange it properly. This is called accomplishment in initiative ...

the part on farming and raising cattle was addressed to clansman in general, pertaining to welfare and happiness in this present life. The entire section projects a vibe of what entails 安居樂業 for a clansman (the Buddha didn't say lay disciple) and not to squander away one's wealth through vices like drinking, gambling, womanising, etc.

Further on, the Buddha said:

“There are, Byagghapajja, these four [other] things that lead to a clansman’s welfare and happiness in future lives. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom.

(5) “And what is accomplishment in faith? Here, a clansman is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called accomplishment in faith.

(6) “And what is accomplishment in virtuous behavior? Here, a clansman abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior.

(7) “And what is accomplishment in generosity? Here, a clansman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.

(8) “And what is accomplishment in wisdom? [285] Here, a clansman is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called accomplishment in wisdom.

So, by deduction (as the sutta didn't state) if a clansman raised cattle (for milk, for doing hard labour, or for meat) among other things, he might have accomplished something to gain happiness and safety in this life. But to gain happiness in future lives, the minimum accomplishment in faith, virtuous beahviour (no destruction of life here), generosity, and wisdom (penetrative wisdom) would have to be there; he or she with such potential or partial accomplishment would not be expected to engage in trades such as trading livestock.

For a lay disciple, I would view the right livelihood mentioned in AN 5.177 as the basic minimum, similar to what is the 5 precepts as to the basic training rules in morality for a lay person.

Occupations like doing divination, palmistry etc were also termed as wrong livelihood for 'ascetics' in DN 1 etc. I would view this being applicable to people engaging in faith/religious matters, both monastics and lay people. As to why these were deemed as wrong livelihood, divination/palmistry/etc could lead people into wrong view, perpetuating the inversion of perceptions regarding impermanence, suffering, non-self, and unattractiveness (AN 4.49).

Imho.

Source:
AN 8.54 - Dīghajāṇu Sutta, Bhikkhu Bodhi translation
https://www.amazon.sg/Numerical-Discourses-Buddha-Translation-Anguttara/dp/1614290407

 

[nottibeans]

I am puzzled because I happen to come across AN book 9, 54(4). Pg 1194. (1) clanman earns his living-- whether by farming, raising cattle, archery, government service.........

* This is accomplishment in initiative. One of the four things taught here which lead to welfare and happiness in present and future lives.

If raising cattle for milk, it is not wrong livelihood.

 

[Ironside]

If raising cattle for milk, it is not wrong livelihood.

This kind of topic is very complex. Some will argue about animal cruelty to inject the cattle with hormone to make them produce milk all year round, the living conditions and the way the milk is extracted.

 

[Ironside]

Sensual pleasure is under feeling or craving?