Translated from Pali by Sister M. Uppalawanna.
Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.
3. 6 Ariyapariyesanasutta.m (26) The Noble Search.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One putting on robes in the morning, taking bowl and robes entered Saavatthi for the alms round. At that time many bhikkhus approached venerable Aananda and said. : Friend Aananda, it is long, since we heard the Teaching from the Blessed One. Good if we could hear a discourse from the Blessed One—Then friends, approach the dwelling of the brahmin Rammaka, you will be able to hear a talk from the Blessed One himself. Those bhikkhus agreed. The Blessed One having gone the alms round and after the meal was over, returning from the alms round, addressed venerable Aananda. Let us go to the palace of Migaara’s mother to spend the day. Venerable Aananda agreed and the Blessed One approached the palace of Migaara's mother with venerable Aananda, to spend the day. In the evening the Blessed One getting up from his seclusion addressed venerable Aananda and said Let us go to the eastern bath to wash the body. Having washed the body and come out of the bath stood in one robe until the body was dry. Then venerable Aananda said. Venerable sir, the brahmin Rammaka’s dwelling is pleasant, shall we approach it out of compassion. At that time many bhikkhus were gathered in the dwelling of the brahmin Rammaka. Seated they were engaged in a talk on the Teaching The Blessed One stood outside the closed gate, until the talk ended and when it ended cleared his throat to make a noise. The bhikkhus opened the door for the Blessed One and he entered and sat on the prepared seat. Then the Blessed One addressed the bhikkhus; Bhikkhus, with what talk were you seated?. Our talk was on the Teaching and about the Blessed One himself and then the Blessed One arrived. Good bhikkhus, sons of clansmen who have gone forth, leaving the household should sit with a talk on the Teaching. When gathered like this there are two things you could do, either a talk on the Teaching or maintain noble silence.
Bhikkhus, twofold are the searches: The noble search and the ignoble search. What is the ignoble search. Here, bhikkhus, one subject to birth searches birth. One subject to decay searches decay. One subject to illness searches illness. One subject to death searches death. One subject to grief, searches grief. One with defilements searches defiling things. Bhikkhus, what things are subject to birth. Sons and wife are subject to birth. Slaves, men and women, are subject to birth. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to birth. Gold and silver are subject to birth. Bhikkhus, these endearments are subject to birth, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to birth. What things are subject to decay. Sons and wife are subject to decay. Slaves, men and women, are subject to decay. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to decay. Gold and silver are subject to decay. Bhikkhus, these endearments are subject to decay, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to decay. What things are subject to illness. Sons and wife are subject to illness. Slaves, men and women, are subject to illness.Goats, cows, fowl, pigs, horses, cattle and mares, are subject to illness. Gold and silver are subject to illness. Bhikkhus, these endearments are subject to illness, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to illness. What things are subject to death. .Sons and wife are subject to death. Slaves men and women, are subject to death. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to death. Gold and silver are subject to death. Bhikkhus, these endearments are subject to death. Enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to death. Bhikkhus, what is subject to grief Sons and wife are subject to grief. Slaves men and women, are subject to grief..Goats, cows, fowl, pigs, cattle and mares, are subject to grief. Gold and silver are subject to grief. Bhikkhus, these endearments are subject to grief, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to grief. What things are subject to defilements?. Sons and wife are subject to defilements. Slaves men and women, are subject to defilements.. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to defilement. Gold and silver are subject to defilements. Bhikkhus, these endearments are subject to defilements, enslaved and swooned by them, one become guilty of an offence, searches for things subject to defilements.. Bhikkhus, this is the ignoble search.
Bhikkhus, what is the noble search. Here a certain one subject to birth, knowing its dangers searches the not decaying noble end of the yoke extinction. One subject to decay, knowing the dangers of decay searches the not decaying noble end of the yoke extinction. One subject to illness, knowing the dangers of illness searches the non-ailing noble end of the yoke extinction. One subject to death, knowing the dangers of death searches the deathless noble end of the yoke extinction. One subject to grief, knowing the dangers of grief, searches the non-grieving noble end of the yoke extinction. One subject to defiling, knowing its dangers searches the non-defiled noble end of the yoke extinction. Bhikkhus, this is the noble search.
Bhikkhus, when I was not enlightened, yet a seeker of enlightenment, a subject of birth sought after birth. A subject of decay sought after decay. A subject of illness sought after illness.. A subject of death sought after death. A subject of grief sought after grief. A subject of defilements, sought after defilements.Bhikkhus, I reflected, subject to birth, why should I seek birth? Subject to illness, why should I seek illness. Subject to death, why should I seek death? Subject to grief, why should I seek that. Subject to defiling things, why should I seek that? A subject of birth, who knows the dangers of birth; why shouldn’t I seek that non-born noble end of the yoke extinction? A subject of decay, who knows the dangers of decay, why shouldn’t I seek that not decaying noble end of the yoke? A subject of illness, .who knows the dangers of illness, why shouldn’t I seek that non- ailing noble end of the yoke? A subject of death who knows its dangers, why shouldn’t I seek that deathless noble end of the yoke? A subject of grief, who knows its dangers, why shouldn’t I seek that griefless noble end of the yoke extinction?. A subject to defiling, knowing its dangers, why shouldn’t I seek that not defiling noble end of the yoke extinction?
When in the prime of youth, even with black hair, against the wish of mother and father, when they were crying with tearing eyes, I shaved head and beard, donned yellow robes left the household and became homeless. Become a seeker of good and a seeker of the incomparable peaceful state, I approached Aalaara Kaalaama and said. Venerable one, I want to lead the holy life in this dispensation. Come friend, the wise ones, before long, realise this teaching and abide like the teacher. Bhikkhus, I quickly learned that Teaching, to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith Aalaara Kaalaama would not acknowledge, I abide knowing and realising this Teaching. Indeed he abides knowing and seeing this teaching.Then I approached Aalaara Kaalaama and asked him. Venerable one, how do you abide having realised this teaching? Then Aalaara Kaalaama declared the sphere of no-thingness. Then it occurred to me, it is not only Aalaara Kaalaama who has faith, effort, mindfulness, concentration, and wisdom..I too have faith, effort, mindfulness, concentration and wisdom. What, if I arouse effort to realise this Teaching realised by him. Before long I realised that Teaching and abode. Then I approached Aalaara Kaalaama and asked him. Venerable one, is it this much, the teaching you have realised and abide. Friend, it is this much only, the teaching that I have realised, declare and abide in. Then I said, I too have realised this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life, That whatever Teaching I have realised, that, you too have realised So whatever Teaching I know, that, you too know. Now the two of us are on equal grounds. Let the two of us together guide this following. Bhikkhus, it was in this manner that my teacher, Aalaara Kaalaama honoured me, his pupil, offering me equal status. Then it occurred to me: this teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of no-thingness only. Not satisfied with it I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state, I approached Uddaka Raamaputta and said. Venerable one, I want to lead the holy life in this dispensation. Come friend, wise ones, before long realise this teaching and abide like the teacher. Bhikkhus, I quickly learned that teaching to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith, Uddaka Raamaputta would not acknowledge I abide knowing and realising this Teaching. Indeed he abides knowing and seeing this Teaching. Then I approached Uddaka Raamaputta and asked him. Venerable one, how do you abide knowing and realising this teaching? Uddaka Raamaputta declared the sphere of neither perception-nor non-perception. Bhikkhus, then it occurred to me, it is not only Uddaka Raamaputta who has faith, effort, mindfulness, concentration and wisdom.I too have faith, effort, mindfulness, concentration and wisdom. What if I put forth effort to realise this teaching realised by him. Before long I realised that teaching and abode. Then I approached Uddaka Raamaputta and asked him: Venerable one, is it this much, the Teaching you have realised and abide? Friend, it is this much only, the Teaching, that I have realised, declare and abide Then I said, I too have realised this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life. That whatever, I have realised and abide, that you too have realised and abide. So that whatever Teaching I know, that you too know. Now the two of us are on equal grounds. Come friend, you guide this following. Thus Uddaka Raamaputta my co-associate honoured me as his teacher. Then it occurred to me, this Teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of neither-perception-nor-non-perception only, not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state, wandering in stages, I came to the village of Senaani in Uruwela. There I saw a pleasant plot of land, with a stretch of forest close to it. There, a river with well formed white banks was flowing and in the vicinity was a village to pasture. Then it occurred to me: Indeed this stretch of land is pleasant, there is a forest, and a flowing river. In the vicinity is a village to pasture. Then I sat thinking this is the ideal place for a clansman to make effort.
Then bhikkhus, I a subject of death, knowing the dangers of death was searching the not born noble end of the yoke* and attained extinction. I, a subject of decay, knowing the dangers of decay was searching the non-decaying noble end of the yoke* and attained extinction. I, a subject of illness, knowing the dangers of illness was searching the not ailing noble end of the yoke* and attained extinction. I, a subject of death, knowing the dangers of death was searching the not dying noble end of the yoke* and attained extinction, I, a subject of grief, knowing the dangers of grief was searching, the not grieving noble end of the yoke* and attained extinction. I, a subject to defiling, knowing its dangers, was searching the not defiling noble end of the yoke* and attained extinction. Then knowledge and vision arose to me, my release is unchanged, this is my last birth, there is no more birth*1).
Bhikkhus, it occurred to me. This Teaching that I have realised is deep, difficult to see, and understand, appeasing and exalted, it cannot be realised logically. It is clever and should be understood by the wise. The populace fond of settling and attached to settling, does not see this difficult point, that dependent arising is from this cause.(2) This point too is difficult to see, that is the appeasement of all determinations(3).and the giving up of all endearments(4) destruction of craving, detachment, cessation and extinction. If I teach this to others they would not understand it, and I would only reap fatigue.Then this wonderful stanza occurred to me.
I attained it with difficulty, why should I proclaim it,
By those overcome by greed and hate, this is difficult to be understood
Clever and going against the stream is deep and difficult to see
The greedily attached, do not see it shrouded with a mass of darkness.
Bhikkhus, when I reflected this, my mind bent to non-action, and not to teach. Then to Brahmaa Sahampathi who knew my mind, this thought occurred, the world will disappear, it will vanish, that the Thus gone One has made up the mind to non-action and not declaring the Teaching. Then Brahmaa Sahampatii vanished from the brahmaa world and appeared before me, as a strong man would stretch his bent arm or bend his stretched arm. Brahmaa Sahampatii arranging the shawl on one shoulder and clasping hands towards the Blessed One entreated me,: May the Blessed One preach. There are beings with little defilements, who would fall on account of not hearing the Teaching. There will be those who would realise the Teaching, and Brahmaa Sahampati further said thus.
In the past the Teaching arose in Magadha, impure with blemish.
Open the door to deathlessness sir, by making the pure Teaching to be heard. .
Like a man on top of a rocky mountain would see the populace on all sides
Wise one, the comparison is that, do ascend the rock and teach
Remove the grief of the populace drenched in grief,
Look at them overcome by birth and decay.
Hero, steady and win the battle, leading charioteer,
Abide in the world without a debt.
May the Blessed One teach, there will be those who understand.
Heeding the entreaty of Brahmaa and out of compassion for beings I looked with the eye of the Enlightened One and saw beings with little defilements and with much defilements. Saw beings with sharp mental faculties and weak mental faculties, with good dispositions and weak dispositions. Saw certain ones abiding fearing the other world. Like in a set of blue lotuses, red lotuses and white lotuses, a certain one would be born in the water grow and develop in the water and would bloom below the level of the water. Some others born in the water would grow, develop and bloom, in level with the water and certain others born in the water, grow and develop and stand right above the water and bloom. In the same manner I saw beings with little defilement and with much defilement, with sharp mental faculties, and weak mental faculties, with good dispositions and weak dispositions and certain ones fearing the other world. Then I replied to Brahmaa Sahampati saying a stanza.
. Brahmaa, I have opened the doors of deathlessness,
May those who have ears be released through faith,
With practice we will speak words with the perception of non hurting
And the populace will get the exalted Teaching. . .
Then Brahmaa Sahampati knowing I have made it possible for the Teaching to be heard, worshipped and circumambulated me and vanished from there it self.
. Then it occurred to me to whom shall I give the first discourse? Then I thought this Aalaara Kaalaama is very wise, has been with few defilements for a long time, if I give the first discourse to him, he will indeed realise this Teaching very quickly. Then the gods approached me and told. Venerable sir, he passed away seven days ago. Then the knowledge arose its seven days since he passed away. Then it occurred to me, Aalaara Kaalaama is wise if he had heard this Teaching, he would have realised it quickly. Again, it occurred to me. To whom shall I give the first discourse? Uddaka Raamaputta is very wise and has long been with few defilements. If I give the first discourse to him, he will learn the Teaching quickly. Then the gods approached me and told. Venerable sir, he passed away last night.. Then knowledge arose to me, he passed away, last night. Again it occurred to me, to whom shall I preach the first discourse and who will know this Teaching quickly? Then it occurred to me, these fivefold bhikkhus were of great help, they attended on me until I gave up resolute striving. Then it occurred to me, where are the fivefold bhikkhus living at present? With my purified heavenly eye I saw them abiding in the deer park in Isipatana in Benares. After living as long as I wished in Uruwela, I left to go to Benares by stages . On the way I met, the wandering ascetic Upaka, between Gayaa and the Bo tree and he said. Friend, your mental faculties are pure and your skin colour is pure.Under whom do you lead the holy life, who is your Teacher and whose Teaching appeals to you? I replied him with this verse.
I have overcome everything, know everything. I’m not soiled by anything,
Giving up everything, with the destruction of craving I’m released,
I realised this by myself and have no Teacher.
Or an equal among gods and men
I’m perfect in this world. I’m the incomparable Teacher
By myself I rightfully realised Enlightenment. Cooled and extinguished.
I go to the city of Kaasi, to set the wheel of the Teaching rolling
It is to sound the drum of deathlessness to the blindfolded world.
Friend, as you acknowledge, it seems you are the world winner.
Upaka, all my demeritorious things are overcome, therefore I’m winner.
When this was said the wandering ascetic Upaka, shook his head and said. Friend, it may be so, and turning to a side track, went away.
Then bhikkhus, in stages I went to Benares, to Isipatana and to the deer park, and approached the fivefold bhikkhus. They seeing me approach in the distance settled among themselves. This is that recluse Gotama who gave up striving and returned to a life of abundance. We should not worship or attend on him and should not accept his bowl and robes. We will prepare a seat, if he likes he may sit. Bhikkhus, as I approached, the fivefold bhikkhus, they could not keep to their settlement. One approached to accept the bowl and robes, another prepared a seat, and the third placed water to wash the feet. Yet they addressed me by name. Then I told the fivefold bhikkhus: Bhikkhus, do not address the Thus Gone One by name or as friend. The Thus Gone One is perfect and rightfully enlightened. Bhikkhus, listen, I will advise to attain deathlessness Those following the method, according to the advice given, before long will attain, the highest end of the holy life here and now. .When this was said the fivefold bhikkhus said thus: Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained.. Bhikkhus, the Thus Gone One is perfect, rightfully enlightened. Listen, I will advise to attain deathlessness. Those following the method according to the advice given, before long, will attain, the highest end of the holy life here and now.
For the second time, the fivefold bhikkhus told me. Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained?. For the second time I told the fivefold bhikkhus. Bhikkhus, I have not gone to abundance or abandoned striving. I’m perfect, rightfully enlightened. Listen I will advise, to attain deathlessness. Those following the method according to the advice given, before long will attain, the highest end of the holy life here and now.
For the third time the fivefold bhikkhus said thus: Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Now having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained? When this was said, Bhikkhus, I asked the fivefold bhikkhus. Do you know me of talking like this before?. They said, No, venerable sir. I said, bhikkhus, .the Thus Gone One is perfect, rightfully enlightened. I will advice to attain deathlessness. Those following the method according to the advice given, before long, will attain that highest end of the holy life, here and now and abide. Bhikkhus, I could convince the fivefold bhikkhus. Then I advised two bhikkhus, and three would go for alms. Out of what is brought by three, each one partook one sixth..I sometimes advised three bhikkhus, and two went for alms. Out of what was brought by two, each one partook one sixth.
Bhikkhus, thus advised by me the fivefold bhikkhus themselves subject to birth, knowing the danger of birth, searched for the non-born noble end of the yoke, and attained it. Subject to decay, knowing the danger of decay, searched for the not decaying noble end of the yoke and attained it. Subject to ailing, knowing the danger of ailing searched for the non-ailing noble end of the yoke and attained extinction. Subject to death, knowing the danger of death, in search of the deathless noble end of the yoke attained extinction. Subject to grief, knowing the danger of grief, in search of the griefless noble end of the yoke attained extinction. Themselves subject to defiling, knowing the danger of defiling, in search of the undefiled noble end of the yoke attained extinction. Knowledge and vision arose to them. Their release, was not changeable. They knew this is our last birth, now there is no more birth.
Bhikkhus, these five are the strands of sensual pleasures.What five?. Pleasant agreeable forms arousing fondness cognizable by eye consciousness. Pleasant agreeable sounds arousing fondness cognizable by ear consciousness. Pleasant agreeable smells arousing fondness cognizable by nose consciousness. Pleasant agreeable tastes arousing fondness cognizable by tongue consciousness. Pleasant agreeable touches arousing fondness cognizable by body consciousness. Bhikkhus, these are the five strands of sensual pleasures. Bhikkhus, whoever recluse or brahmin was to partake these five strands of sensual pleasures enslaved, swooned, guilty of an offence, not seeing the danger, and not wise about the escape should know we are in misfortune, have come to destruction and are in the power of death. Like the wild animals that partake of food bound, know we have come to destruction, are in danger, when the hunter comes we will be in his power. Whoever recluse or brahmin was to partake these five strands of sensual pleasures not enslaved, not swooned, not guilty of an offence, seeing the danger and wise about the escape, should know we are not in misfortune, have not come to destruction and are not in the power of death. Like the wild animals in the forest that partake of food unbound. They should know we do not come to destruction and are not in danger. When the hunter comes we will not be in his power. In the same manner those recluses or brahmins will not be in the power of death,
Like the wild animals wandering in the declivity would go with confidence, stand with confidence, sit with confidence and would lie with confidence. What is the reason. Bhikkhus, they are out of sight of the hunter. Bhikkhus, in the same manner, the bhikkhu secluded from sensual desires and evil thoughts with thoughts and thought processes and with joy and pleasantness born of seclusion abides in the first jhaana. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu, over coming, thoughts and thought processes, the mind internally settled and brought to one point, will be without thoughts and thought processes. With joy and pleasantness born of concentration he would attain to, abide in the second jhaana.. Bhikkkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu with equanimity to joy and detachment abides mindful and aware and also experiences pleasantness with the body and attained to abides in the third jhaana. To this abiding the noble ones say, abiding mindfully in equanimity. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one, has gone beyond the sight of death.
Again the bhikkhu, dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, purifies mindfulness with equanimity. Without unpleasantness and pleasantness and mindfulness purified with equanimity he attained to, abides in the fourth jhaana. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu having overcome all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless, attained to, abides in the sphere of space. Bhikkhus, to this said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death. Having overcome all the sphere of space with consciousness is boundless attained to, abides in the sphere of consciousness. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death. Having overcome all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Having overcome all the sphere of no-thingness attained to abides in the sphere of neither perception nor non-perception. Overcoming all the sphere of neither-perception –nor-non-perception attains to the cessation of perceptions and feelings.. Seeing it with wisdom too desires get destroyed. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Destroying the feetless one has gone beyond the sight of death. Crossing over to the beyond he goes with confidence, stands with confidence, sits with confidence and lies with confidence .What is the reason Has gone beyond the sight of death.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. . . .
Notes
1. The not born, not decaying, not ailing, not dying, not grieving, not defiled end of the yoke which is extinction ‘ajaata.m,ajara.m, abhyadhi.m, amata.m, asokam, asankhilittha.m anuttara.m yogakhema.m nibbaana.m. It is by realising these things, that the fivefold bhikkhus attained extinction. It’s clear that it’s to one born that the rest comes, ie decay,ailments,death, grief, and defiling . So it is the cause for birth that has to be dispensed. Isn’t the desire to be this and that the reason for birth.
2 The populace fond of settling and attached to settling, does not see this difficult point that dependent arising is from this cause.’Aalayaraamaa kho panaaya,m pajaa aalayarataa aalayasammuditaa. Aalayaraamaaya kho pana pajaaya aalayarataaya aalayasammuditaaya duddasa.m ida.m .thaana.m yadida.m idappaccayataa pa.ticcasamuppaado. The Blessed One tells clearly that dependent arising is a result of our settling in various ways. The undoing of this settlement is dependent cessation. This is a mental settlement
.3 The appeasement of all determinations.’sabbasankhaarasamatho’Determinations are threefold, as bodily, verbal and mental. Bodily determinations are in-breaths and out breaths, as these are bound up with the body and always with the body, they are bodily determinations. Verbal determinations are thinking and pondering, It is always after thinking and pondering that one speaks. So thinking and pondering are verbal determinations. Perceptions and feelings are bound up with the mind and are mental determinations. To appease these the Blessed One recommends the jhaanas, in the order of rising, and it is after attaining to the highest attainment that one could experience cessation of perceptions and feelings.This if done with the right knowledge, the Blessed One says one could attain extinction.
4, Giving up of all endearments.’sabbuupadhipa.tinissaggo.’ endearments are explained in this Sutta, and it is their relinquishing that has to be done.
Cuulahatthipadopamasutta.m- (27)The Minor Discourse of the Simile
of the Elephant’s Footprint.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time the brahmin Jaanussoni was traveling in a chariot completely covered in white and seeing the brahmin Pilotika walking in the distance. asked him, from where is good Vacchaayana coming at this time of the day
Friend, I am now come from the presence of the Blessed One. What does good Vacchaayana think of the recluse Gotama’s accomplishment of wisdom? Does he think he is wise? Who am I to know the wisdom of the recluse Gotama? It should be somebody like him to know the level of wisdom of the recluse Gotama. Indeed good Vacchaayana praises the recluse Gotama much Who am I to praise the recluse Gotama?. Out of the praiseworthy the recluse Gotama is one. He is chief among gods and men. Good Vacchaayana, seeing what good in the recluse Gotama praises him in this manner? Like a clever elephant hunter, who has entered an elephant grove, seeing the footprint of an elephant huge in length and breadth would come to the conclusion, indeed this is the foot print of a huge elephant. In the same manner I seeing these four characteristics in the recluse Gotama conclude. Indeed the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed and the Community of bhikkhus are well established: What four?
Friend, I see a certain wise warrior, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that the recluse Gotama had gone to a certain village or hamlet. Then they build up a question, approach the recluse Gotama and ask this question from him. Then he replies in this manner and by that they draw him for a dispute.Then he hears that the recluse Gotama has come to a certain village or hamlet so forming a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this first characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One’s Teaching is well proclaimed and the community of bhikkhus have come to the right path.
Again, I see a certain wise brahmin a forceful clever disputer, who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had built up a question, and approached the recluse Gotama, asked this question, when asked he had replied in this manner and they had drawn him to a dispute .Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this second characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One’s Teaching is well proclaimed and the community of bhikkhus has come to the right path..
Again I see a certain wise householder, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. He hears that the recluse Gotama had gone to a certain village or hamlet.Then they made up a question, approached the recluse Gotama, asked this question, and he had replied in this manner had drawn him to a dispute thus. Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant. He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this third characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One’s Teaching is well proclaimed and the community of bhikkhus have come to the right path..
Again, I see a certain wise recluse, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had made up a question, had approached the recluse Gotama and asked this question. He had replied in this manner and had drawn him to a dispute. Then he hears that the recluse Gotama has come to a certain village or hamlet and building up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. They ask for the going forth, to leave the household and become homeless. Withdrawn from the crowd would abide diligent for dispelling. For whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life they here and now realise, and abide. They say, our mind nearly perished, now it is happy. Earlier we were not recluses although we thought we were recluses. Earlier we were not brahmins, yet we thought we were recluses and brahmins. Not perfect, we acknowledged we were perfect. Now we are perfect. Seeing this fourth characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One’s Teaching is well proclaimed and the community of bhikkhus has come to the right path..
When this was said, the brahmin Jaanussoni got down from his completely white chariot, arranged his shawl on one shoulder and clasping his hands towards where the Blessed One was repeated the words ‘I worship that Blessed One perfect and rightfully enlightened ‘ three times. And said some day we will see good Gotama and have a conversation on this with him.Then the brahmin Jaanussoni approached the Blessed One, exchanged friendly greetings and sat on a side. Seated the brahmin Jaanussoni repeated the complete conversation between himself and the brahmin Pilotika. Then the Blessed One said brahmin, the simile of the elephant’s footprint is not complete. I will explain it to you completely, listen and attend carefully.
Brahmin, like the elephant hunter gone to the elephant grove would see a footprint of an elephant huge in length and breadth. If he is clever he would not come to the conclusion, indeed this is the foot- print of a huge elephant. What is the reason: In the elephant grove there are she elephants by the name Vaamanikaa, they too have huge footprints like that. He ignores it and sees the footprint of an elephant huge by the length and breadth and placed at a high altitude. If he is a clever elephant hunter, he would not come to the conclusion, indeed this is the foot print of a huge elephant. What is the reason? In the elephant grove there are she elephants by the name uccaakaalarikaa, Who also have huge footprints..Ignoring that, he sees the foot- print of an elephant huge by the length and breadth placed at a high altitude and also furrows made with the tusk at a high altitude. If he is clever, he would not come to the conclusion, indeed this is the footprint of a huge elephant: What is the reason?. In the elephant grove, there are she elephants, by the name uccaakanerukaa. They too have huge footprints. Ignoring that he sees the footprint of an elephant placed at a high altitude and also furrows made with the tusk at a high altitude, and branches broken from a high altitude and sees the elephant himself at the root of a tree, in the open, standing, sitting or lying. Then he comes to the conclusion indeed this is the huge elephant. In the same manner brahmin, the Thus Gone One arises in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He declares to the world together with its Maaras, Brahmaas, the community of recluses and brahmins gods and men, that Teaching good at the beginning, in the middle and at the end full of meaning even in the letter, complete in every way stating the pure holy life. Hearing this a householder or a householder’s son, born to some clan, gains faith in the Thus Gone One. With that faith he reflects. The life in a household is full of defilements, going forth is like open space. It is not easy for one living a household life to lead the holy life complete and pure without defilements. What if I shave head and beard, don yellow robes and go forth as a homeless. Later he gives up a little wealth, or much wealth, a small circle of friends, or a large circle of friends, shaving head and beard, and donning yellow robes goes forth as a homeless.
Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. .Abstaining from low sexual intercourse leads the holy life .Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Giving up slandering, hearing here does not say it elsewhere, to split these, hearing elsewhere does not say it here to split those, Thus he unites the split, promotes unity, fond of unity talks words to unite. Giving up rough talk, says pleasant words pleasing to the ears, .and words going straight to the heart of the populace at large. Abstains from frivolous talk. Says appropriate words, that are truthful, meaningful, in accordance with the Teaching and Discipline, those words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women, Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, .horses and mares.
Abstains from accepting fields and wealth, and abstains from doing the work of a messenger. Abstains from buying and selling. Abstains from unfair ways of weighing and measuring. Abstains from cutting, severing, destroying, highway robbery, and wrong ways of obtaining morsel food.
Satisfied, covering the body with robes, and feeding the belly with morsel food, goes with all the belongings where ever he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes and feeding the belly with morsel food, goes with all the belongings where ever he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally. Seeing a form with the eye, does not take the sign or the elements .To him that abides with the mental faculty of the eye uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the eye..Hearing a sound with the ear,- Cognizing a smell with the nose- tasting a taste with the tongue,- Cognizing a touch with the body- Cognizing an idea with the mind, does not take the sign or the element. To him that abides with the mental faculty of the mind uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties(1). Coming forward and returning is aware, looking on and looking aside is aware, bending and stretching is aware, bearing bowl and the three robes is aware, tasting, drinking, eating and enjoying is aware, going, standing, sitting, lying, awake, and keeping silence is aware.
Endowed with this mass of virtues, with this control of the mental faculties of the noble ones, with the mindful awareness of the noble ones abides in a secluded dwelling, a forest, the root of a tree, a mountain grotto or cave, a charnel ground, a jungle forest, an open space, or a heap straw.. Returning from the alms round and after the meal is over, sits in a cross legged position, the body placed straight and mindfulness established in front.
Dispelling covetousness for the world he abides, cleaning the mind of covetousness .Dispelling anger he abides cleaning the mind of anger, compassionate for all born lives. Dispelling sloth and torpor he abides, mindful and aware of a perception of light, mindfully cleaning sloth and torpor from the mind. Dispelling restlessness and worry he abides with a mind internally appeased and cleans the mind of restlessness and worry. Abides with doubts dispelled without doubts of meritorious things that should be done
The bhikkhu having dispelled the five hindrances of the mind, making the minor defilements weak through wisdom, away from sensual thoughts and away from demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana. Brahmin, to this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude .yet, that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again brahmin, the bhikkhu overcomimng thoughts and thought processes, the mind internally appeased, brought to a single point, without thoughts and thought processes and with joy and pleasantness born of concentration attained to abides in the second jhaana. To this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu with equanimity to joy and detachment abides mindful and aware, and experiencing pleasantness with the body attained to abides in the third jhaana. To this the noble ones say abiding in pleasantness mindful of equanimity.This is called the footprint of the Thus Gone One, the dwelling of the Thus gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness, and mindfulness purified with equanimity attained to abides in the fourth jhaana. Brahmin.This also, is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One.The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There, I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly. Saw them arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind , not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet, that the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness, this is the path to the cessation of unpleasantness, as it really is. Knows these are desires, these are the arising of desires, these are the cessation of desires, and this is the path, to the cessation of desires as it really is. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. When he knows this and sees this, his mind is released from sensual desires. It’s released from the desires to be, and from desires of ignorance (2) When released knows, am released, knowledge arose, birth is destroyed, the holy life is lived to the end. What should be done is done, there is nothing more to wish. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path..Brahmin, in this manner, the simile of the footprint of the Blessed One is complete.
Then the brahmin Jaanussoni said, good Gotama, now I know, it is like something overturned is reinstalled , something covered is made manifest, it is as the path is told to one who has lost his way, as an oil lamp was lighted for those who have eyes to see forms. Thus good Gotama has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I
be remembered as a lay disciple from today until life lasts. . . . .
Notes.
Experiences the untouched pleasure of the mental faculties ‘ ajjhattam abyaasekasukha.m pa.tisa.m vedeti’ A person who controls the mental faculties aims to experience this pleasure, with much pressure, that is his mind should not change on account of any data that come through the six spheres of mental contact. When the bhikkhu becomes an ‘arahant ‘ a perfected one this becomes a constant pleasure to him. Whatever the circumstance may be his mind does not change on account of a contact at one or the other door of the mental faculties.
Is released from the desires of ignorance.’avijjaasavaapi citta.m vimuccati‘ The desires of ignorance always come through the six spheres of contact. Whatever data we collect through seeing,hearing, smelling, tasting, touch of the body, and cognizing ideas, we take that data as agreeable, pleasant, and mine, and this is called ignorance.
1.3.8. Mahaahatthipadopamasutta.m-(28) The Major Discourse on the Simile of the Elephant’s Footprint.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then, venerable Saariputta addressed the bhikkhus “Friends, bhikkhus, just as the foot prints of all moving things get included in the footprint of the elephant and it becomes the biggest. Just so all things of merit get included in the four noble truths. What four? The noble truth of unpleasantness, the noble truth of its arising, the noble truth of its cessation, and the noble truth of the path, to the cessation of unpleasantness.
Friends, what is the noble truth of unpleasantness. Birth is unpleasant, decay, death, grief, lament, displeasure and distress are also unpleasant. Not to get one’s desires is unpleasant, in short the five holding masses are unpleasant. Friends, bhikkhus, what are the five holding masses? They are the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness? Friends, what is the holding mass of matter: The four primary elements and the held on body from the four primary elements is the holding mass of matter. What are the four primary elements: Earth, water, fire and air are the four primary elements.
Friends, what is the earth element: There is internal earth element and external earth element. What is internal earth element. Whatever hard rough matter internally held as mine, such as hair of head and body, nails, teeth skin, flesh, nerves, bones, bone marrow, kidneys, heart, liver pleura, lungs lower intestines, bowels, belly, excreta, and any other hard, rough internally held matter, all that is internal matter. All this internal earth element, and external earth element, go as earth element..That is not mine, am not that, it is not my self. This should be known as it really is, with right wisdom. Seeing this, as it really is, with right wisdom, the mind should be detached from the earth element, There comes a time when the external water element is agitated, at that time the external earth element is closed up, in it .That shows the agedness and impermanence of the earth element. So why hold on to this body of three hundred bones as this is mine, am that, it is my self.. Again others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause. What is the cause? Contact is the cause He reflects that contact is impermanent, feelings are impermanent, that perception is impermanent, determinations are impermanent, and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.
In the Simile of the saw the Blessed One said, even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated, in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done.If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful . It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful.In the same manner the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, if the mind does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity.
Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much, has done a lot.
Friends, what is the water element. There is internal water element and external water element. What is the internal water element. Whatever internal personal water, held as bile, phlegm, pus, blood, sweat and oil of the skin, tears and oil of the eye, spit and snot, synovial fluid and urine, whatever any other held cohesiveness is the internal water element. This internal water element and the external water element, all go as water element. That is not mine, am not that, its not my self. This should be seen with right wisdom, as it really is. Thus seeing it with right wisdom, as it really is, the mind should be detached from the water element.There’s a time when the external water element agitates, it overflows villages and hamlets, towns and states, and the whole state. There is a time when the water in the ocean recedes as far as seven hundred miles, one thousand four hundred miles, two thousand one hundred miles, two thousand eight hundred miles, three thousand five hundred miles, four thousand two hundred miles, and recedes four thousand nine hundred miles. Friends, there is a time when the water in the ocean stands up to seven palms, six palms, five palms, four palms, three palms, two palms, a single palm. There’s a time when the water in the ocean stands up to the height of seven men, six men, five men, four men, three men, two men, one man. It stands up to the height of half a man, stands only waist deep, only knee deep, only up to the ankle. There is a time when the water in the ocean is not enough to wet the toes. This, is evidence of the agedness and impermanence of the external water element. So why hold on to this body of three hundred bones? As this is mine, am that, it’s my self. Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects that contact, those feelings, those perceptions those determinations and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks, and weapons. In the Simile of the saw it has been said by the Blessed One. Even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established. The body appeased and without anger. The mind concentrated will be in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. The dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus, settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot. .
Friends, what is the fire element. There is internal and external fire element What is internal fire element? Whatever internal personal heat, the burning that causes decay, the digestion of whatever is enjoyed eaten and tasted. The internal fire held as mine, and any other fiery thing that is internal is internal fire element. The internal fire element and the external fire element go as fire element. That is not mine, I’m not that, it’s not my self. This should be known as it really is, with right wisdom. Thus the mind should be detached from the fire element. There is a time when the fire element agitates villages and hamlets, towns and states, and complete states. It comes to the end of the green, end of the forest, to the coast, to the water’s end, or to some pleasant stretch of land and extinguishes, owing to lack of fuel. There is a time when fire originates in the stem of a cock’s feather or in a lump of veins.
That’s evidence of the agedness and impermanence of the external fire element So why hold this body of three hundred bones as this is mine, I’m that, it’s my self? Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings have arisen to me with a cause. What’s the cause? Contact is the cause He reflects, contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons. In the Simile of the saw it has been said by the Blessed. Even when robbers and bandits cut limb after limb with a two handled saw, if the mind of the bhikkhu is defiled he has not done the duties in my dispensation. It will be my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. thus the dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful, in the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.
Friends, what is the air element. There is internal air element and external air element. What is internal air element The internal personal airiness that is held, as up going winds, down going winds, winds in the stomach and bowels. Winds going up and down limbs, in-breaths and out-breaths and any other airiness held as mine, is internal air element.This internal and external air element goes as air element. That is not mine, am not that, it’s not my self. This should be seen with right wisdom, as it really is and the mind should be detached from the air element.
Friends, there is a time when the external air element is agitated and it wields power over village and hamlet, town and state and over the complete state. In the last months of the Summer there is a time when the wind has to be sought by fanning. Then water does not flow and blades of grass do not move. That is evidence of agedness and, impermanence of the external air element. So why hold to this body of three hundred bones as this is mine, I’m that, it’s my self?. Again, others .may revile, blame, arouse and distress the bhikkhu, then he knows. These unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.. In the Simile of the saw, the Blessed One has said, when robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of it, he has not done the duty in my dispensation. It should be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger and the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done.When the bhikkhu reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, if the mind does not settle in merit with equanimity, he should be remorseful on account of it. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, does not settle in merit with equanimity, he should be remorseful.. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, when the bhikkhu reflected the Enlightened One, the Teaching, and the Community of bhikkhus if the mind settled in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.
Friends, an enclosure made in space with sticks, creepers, grass, and mud is a house likewise an enclosure made out of bones, nerves and flesh is matter. When the internal eye is unimpaired, external forms do not come to the purview, with the complementary coming together, the respective consciousness does not arise When the internal eye is unimpaired, external forms come to the purview, without the complementary coming together, the respective consciousness does not arise. .When the internal eye is unimpaired, external forms come to the purview, with the complementary coming together, the respective consciousness arises. Whatever matter arises there from, goes to the holding mass of matter. Feelings to the holding mass of feelings. Perceptions to the holding mass of perceptions. Determinations to the holding mass of determinations and whatever consciousness goes to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together). The Blessed One has said, he who sees dependent arising, sees the Teaching, He who sees the Teaching sees dependent arising*2) Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness*3) Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness*4).. When this is done, the bhikkhu has done much. When the internal ear is unimpaired—the nose is unimpaired, --the tongue is unimpaired,--the body is unimpaired, When the mind is unimpaired, external ideas do not come to the purview, with the complementary coming together the respective consciousness does not arise.When the mind is unimpaired, external ideas come to the purview, without the complementary coming together, the respective consciousness does not arise. When the mind is unimpaired, external ideas come to the purview, and with the complementary coming together the respective consciousness arises. Whatever matter produced there, goes to the holding mass of matter. Feelings, to the holding mass of feelings. Perceptions, to the holding mass of perceptions. Determinations, to the holding mass of determinations. Consciousness to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together. The Blessed One has said, he who sees dependent arising.sees the Teaching. He who sees the Teaching sees dependent arising. Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness. Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness, The bhikkhu who has done this much has done a lot.
Venerable Saariputta said thus and those bhikkhus delighted in the words of venerable Saariputta,
Notes.
1. His mind springs forward with the sign and elements, is pleased settled and released. ‘ tassa dhaataarammana.m eva citta.m pakkhandati pasiidati santiti,t,thati’ This springing of the mind is -always for a change in the mind, it causes a feeling to arise. Here the bhikkhu has overcome a disagreeable feeling becomes pleased, gets settled and finds release of the mind, instead of being disagreeable and averse to that situation and feeling. This is a development to the bhikkhu. Several such developments and growths should come to the bhikkhu in his development up to arahanta.The sign is the thought, or attention and the elements are the things that mattered at one or the other sense door. ie a sight, a sound etcetra..
2.He who sees dependent arising sees the Teaching. He who sees the Teaching sees dependent arising.’yo paticcasamuppaada.m passati, so dhamma.m passati. Yo dhamma.m passati so patticcasamuppaada.m passati’ This reciprocal statement tells us that we have to understand dependent arising to understand the Teaching. Dependent arising means anyone born, is subject to decay, ailments, death, grief, lament and unpleasantness. There are some other ways of explaining Dependent Arising. Here it is necessary that we remove the cause; birth. It is not an easy task to remove the intention ‘to be’.
The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness.'yo emesu pancupaadaanaskandesu chando aalayo anusayo ajjhosaana.m, so dukkhasamudayo’ Thus we see that the interested following up of material things external and internal and thinking they are mine is the holding mass of matter, and is the arising of unpleasantness. The interested following up of feelings external and internal and thinking they are mine is the holding mass of feelings, which is the arising of unpleasantness. External feelings are born on account of contact at the six doors of mental contact, and internal feelings are born when the idea gets ingrained that the feeling is mine.The interested following up of perceptions thinking they are mine is the holding mass of perceptions, and this too is the arising of unpleasantness. Perceptions are born on account of contacts at one or other of the doors of mental contact. Or they may be born in imagination.The interested following up of determinations, thinking they are mine is the holding mass of determinations, this is the arising of unpleasantness. The interested following up of consciousness through one or the other of the doors of mentality is the holding mass of consciousness, this is also unpleasant.
Dispelling the interest and greed for the five holding masses is the cessation of unpleasantness. This is a very slow and tedious process which has to be done with care and attention..
3. 9. Mahaasaaropamasutta.m (29) The Major Discourse on
Heartwood
I heard thus.
At one time the Blessed One lived on vultures’ peak in Raajagaha soon after Devadatta had left the dispensation and the Blessed One addressed the bhikkhus on account of Devadatta.
“Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith and becomes a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death, saying only a few declare the complete ending of this mass of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Satisfied with it, his desires fulfilled with that gain, honour and fame, he praises himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise.He becomes intoxicated and negligent on account of that gain honour and fame and abides in unpleasantness*1).Like a man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood would ignore the heartwood, sapwood, bark and shoots, and cutting the branches and leaves would carry them away thinking it’s the heartwood. – A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, branches or leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood, sapwood, bark and shoots. He has cut the branches and leaves and is carrying them away thinking that it is the heartwood, Whatever work he has to do with the heartwood, to that he would not come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death leaves the household out of faith. He becomes homeless thinking I am submerged in grief, lament unpleasantness, displeasure, distress and death and says only a few declare the complete ending of this mass of unpleasantness. Gone forth he is reborn in gain, honour and fame. Satisfied with that, and his desires fulfilled he praises himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise.Thus he becomes intoxicated and negligent on account of that gain, honour and fame and lives in unpleasantness. Bhikkhus, to this is said, the bhikkhu has come to the end of the holy life among the branches and leaves.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith and becomes a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. He says only a few declare the complete ending of this mass of unpleasantness..Gone forth thus he is reborn in gain, honour and fame. Satisfied with it desires not fulfilled with that gain, honour and fame he does not praise himself or disparage others. He is not intoxicated and not negligent on account of that gain honour and fame and takes upon himself to observe the virtues. Satisfied with it and desires fulfilled he praises himself and disparages others. Saying my virtues are pure, these others are evil, and become intoxicated and negligent abides in unpleasantness*.Like a man in need of heartwood wandering in search heartwood, coming to a standing tree with heartwood would ignore the heartwood and sapwood. Cutting the shoots would carry them away thinking that is the heartwood.A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, branches or leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood, sapwood, and bark.Cutting the shoots he is carrying them away thinking that it is heartwood. Whatever work he has to do with the heartwood, to that he would not come.Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith.Becoming a homeless, thinking I am submerged in grief, lament unpleasantness, displeasure, distress and death, would say only a few make known the complete ending of this mass of unpleasantness. Having gone forth thus is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled he would not praise himself nor disparage others. He would .take upon himself to observe the virtues. Satisfied with it and his desires fulfilled he would praise himself and disparage others. My virtues are pure, these others are evil without virtues. Become intoxicated and negligent, he abides in unpleasantness.*. Bhikkhus, to this said, the bhikkhu has come to the end of the holy life among the shoots.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith. Become a homeless he thinks, I am submerged in grief, lament, unpleasantness, displeasure, distress and death, only a few make known the complete ending of this mass of unpleasantness Having gone forth thus is reborn in gain, honour and fame. Satisfied with it, yet his desires not fulfilled with that gain, honour and fame does not praise himself or disparage others. Not intoxicated and not negligent on account of that gain honour and fame takes upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, does not praise himself and disparage others. Not intoxicated and not negligent takes upon himself the endowment of concentration. Satisfied and his desires fulfilled with the endowment of concentration, praises himself and disparages others—I am concentrated with the mind in one point other bhikkhus are with distracted minds, intoxicated and negligent, on account of the endowment of concentration abides in unpleasantness*. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood ignoring the heartwood and the sapwood would cut the bark and carry it away thinking that is the heartwood. – A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, and the branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood and the sapwood has cut the bark and is carrying it away thinking it’s the heartwood. Whatever work he has to do with the heartwood, he would not come to that. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith and become a homeless thinking I’m submerged in grief, lament unpleasantness, displeasure, distress and death. He would say, only a few declare the complete ending of this mass of unpleasantness. Gone forth thus is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled with that gain, honour and fame, he wouldn’t praise himself nor disparage others. He would take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration Satisfied and his desires fulfilled with the endowment of concentration would praise himself and disparage others. Saying I,m concentrated with the mind in one point, other bhikkhus are with distracted minds. Intoxicated and negligent on account of the endowment of concentration would abide in unpleasantness. Bhikkhus, to this said, the bhikkhu has come to the end of the holy life in the bark.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death would leave the household out of faith and would become a homeless, thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death, saying only a few declare the complete ending of this mass of unpleasantness. Having gone forth thus, he is reborn in gain, honour and fame. Satisfied with it and his desires unfulfilled would not praise himself or disparage others, and not intoxicated nor negligent on account of that gain honour and fame, would diligently takes upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, would not praise himself and disparage others. Not intoxicated nor negligent would take upon himself the endowment of concentration. Satisfied and his desires not fulfilled with the endowment of concentration would not praise himself or disparage others. Not intoxicated and not negligent would take upon himself to attain knowledges and vision. Satisfied and his desires fulfilled with the endowment of knowledges and vision would praise himself and disparages others.Saying I abide knowing and seeing. Other bhikkhus abide not knowing and not seeing, intoxicated and negligent on account of the endowment of knowledges and vision would abide in unpleasantness*. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood would ignore the heartwood, cut the sapwood and carry it away thinking, it is the heartwood.. A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, the branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood ignoring the heartwood has cut the sapwood and is carrying it away thinking it is the heartwood. Whatever work he has to do with the heartwood, to that he would not come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith and become a homeless. Thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. Only a few declare the complete ending of this mass of unpleasantness. Gone forth thus, is reborn in gain, honour and fame. Satisfied with it, yet desires not fulfilled with that gain, honour and fame would not praise himself or disparage others. He would take upon himself to observe the virtues. Satisfied with it and desires unfulfilled, with the endowment of virtues would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration Satisfied with it and his desires not fulfilled with the endowment of concentration would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself to develop knowledges and vision. Satisfied, and desired fulfilled he would thinks. I abide knowing and seeing, these other bhikkhus abide not knowing and not seeing. Intoxicated and negligent on account of the endowment of knowledges and vision would abide in unpleasantness. Bhikkhus, to this is said, the bhikkhu has come to the end of the holy life in the sapwood.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death would leave the household out of faith and become a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. Saying only a few declare the complete ending of this mass of unpleasantness Gone forth thus is reborn in gain, honour and fame. Satisfied with it, and his desires unfulfilled with that gain, honour and fame would not praise himself or disparage others. Not intoxicated nor negligent on account of that gain honour and fame would take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, would not praise himself and disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration. Satisfied with it and his desires unfulfilled with the endowment of concentration would not praise himself or disparage others. Not intoxicated and not negligent would take upon himself to attain knowledges and vision. Satisfied with it and desires not fulfilled with the endowment of knowledges and vision would not praise himself nor disparage others. Not intoxicated nor negligent on account of the endowment of knowledges and vision would take upon himself to attain the timeless release of mind. Bhikkhus, it is not possible that the bhikhu should fall from the timeless release of mind.. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood would cut the heartwood and carry it away knowing it is heartwood.. A wise man seeing him would say: This good man, knows the heartwood, sapwood, bark, shoots, branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood, has cut the heartwood and is carrying it away knowing that it is the heartwood. Whatever work he has to do with the heartwood, to that he would come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith. Become a homeless would think I’m submerged in grief, lament unpleasantness, displeasure, distress and death. Saying only a few declare the complete ending of this mass of unpleasantness.Gone forth thus, is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled with that gain, honour and fame, would not praise himself nor disparage others. Would.take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues would not praise himself nor disparage others. Not intoxicated nor negligent, would take upon himself the endowment of concentration Satisfied with it and his desires not fulfilled with the endowment of concentration would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself to develop knowledges and vision Satisfied with it and desired unfulfilled with the endowment of knowledges and vision would take upon himself to attain the timeless release of mind. Bhikkhus, it is not possible that the bhikkhu should fall from the timeless release of mind*.2)
So then, bhikkhus, the holy life is led not for, gain, honour and fame, not for the endowment of virtues, not for the endowment of concentration, not for the endowment of knowledges and vision. Bhikkhus, it is for the unshakable release of mind*,2) that is the essence and end of the holy life, .
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.
Notes. *
1. Intoxicated and negligent on account of the endowment of concentration abides in unpleasantness.’so taaya samaadhisampadaaya majjati pamajjati pamaada.m aapajjati pamatto samaano dhukkha.m viharati’ We see the bhikkhu abiding in unpleasantness on several occasions when he is intoxicated and negligent over his gain honour and fame, attainment of virtues, attainment of concentration, attainment of knowledges and vision. The person who has realised the timeless release of mind only does not abide in unpleasantness. The lessening of unpleasantness starts with the attainment of the entry into the stream of the Teaching and reaches the climax with the attainment of extinction. Arahatta.
2. The timeless release of mind, the unshakable release of mind.’asamaya vimokkha.m aaraadeti’ ‘akuppaacetovimutti’ This is the attainment of extinction, when attained to it, unpleasantness is not experienced any more.
3 10. Cuulasaaropamasutta.m- (30) The Shorter Discourse on the
Simile of
the Heartwood..
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then the brahmin Pingaalakoccha approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One: Good Gotama, these recluses and brahmins, with followers and teachers of followers are famous ford makers They are the highly considered Puraana Kassapa, Makkhali Gosaala, Ajita Kesakambali, Pakudha Kaccaayana, Sa~n~njaya Bela.t.thaputta and Nigan.tha Naataputta. Venerable sir, did they all realise their view completely or didn’t they. Or is it that some realised and some did not realise? Brahmin, whether they all realised their view completely or did not realise their view completely, or some realised and some did not realise, leave it alone. I will teach it listen carefully and attentively. The brahmin Pingaalakoccha agreed and the Blessed One said:
Brahmin, like a man wandering in search of heartwood, would come to a standing huge tree with heartwood and he would ignore, the heartwood, sapwood, bark and shoots and would cut the branches and leaves, and go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a huge standing tree with heartwood ignoring the heartwood, sapwood, bark and shoots, has cut the branches and leaves and is carrying them away thinking it is heartwood. The purpose for which he sought heartwood will not be served.
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood.He would ignore, the heartwood, sapwood and bark and cutting the shoots would go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood ignoring the heartwood, sapwood and bark has cut the shoots and is carrying them away thinking it is heartwood the purpose for which he sought the heartwood will not be served.. .
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore the heartwood and sapwood, and cutting the bark would go away with it thinking it is heartwood. A wise man seeing him would say. This good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood has ignored the heartwood and sapwood, has cut the bark and is carrying it away thinking it is the heartwood. The purpose for which he sought heartwood will not be served..
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore the heartwood and cutting the sapwood would go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood ignoring the heartwood has cut the sapwood and is carrying it away thinking it is the heartwood. The purpose for which he sought heartwood will not be served..
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood and he would cut the heartwood itself and go away with it knowing it is the heartwood. A wise man seeing him would say. This good man knows the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood has cut the heartwood and is carrying it away knowing it is the heartwood the purpose for which he sought heartwood will be served..
Brahmin, a certain person leaving his household would go forth as a homeless, out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. It is only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Satisfied with it and his desires fulfilled, he would praise himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise. He does not arouse interest or effort to realise something more exalted than gain, honour and fame and abides infatuated and lethargic.
Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore its heartwood, sapwood, bark and shoots, cutting the branches and leaves and would carry them away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that purpose he would not come. Brahmin, I say, this person is comparable to that.
Brahmin, a certain person leaving his household would go forth as a homeless out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. It is only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. He neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others. He arouses interest and makes effort to realise something more exalted than gain, honour and fame. Not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires fulfilled praises himself and disparages others. I’m virtuous these other bhikkhus are with evil demerit. He does not arouse interest nor make effort to realise something more exalted than the endowment of virtues..
Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore its heartwood, sapwood and bark. Would cut the shoots and carry them away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that he would not come. Brahmin, I say, this person is comparable to that..
Brahmin, a certain person leaving his household would go forth as a homeless out of faith.Thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. Would think, it’s only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others He arouses interest and makes effort to realise something more exalted than gain, honour and fame. Not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires not fulfilled does not praise himself nor disparage others..He arouses interest and makes effort to realise something more exalted than the endowment of virtues and takes upon himself the endowment of concentration. Satisfied with it and his desires fulfilled with the endowment of concentration, praises himself and disparages others. I am concentrated with the mind in one point. These other bhikkhus are not concentrated, are distracted. He does not arouse interest or make effort to realise something more exalted than the endowment of concentration, and abides infatuated and lethargic. Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He ignoring its heartwood and sapwood would cut the bark and carry it away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that purpose he would not come. Brahmin, I say, this person is comparable to that.
Brahmin, a certain person leaving the household would go forth as a homeless out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. Would think it’s only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others Arouses interest makes effort to realise something more exalted than gain, honour and fame and not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires not fulfilled does not praise himself nor disparage others..Arouses interest and makes effort to realise something more exalted than the endowment of virtues. He takes upon himself the endowment of concentration. Satisfied with it and his desires not fulfilled with the endowment of concentration does not praise himself nor disparage others. Arouses interest and makes effort to realise something more exalted than the endowment of concentration. Not infatuated nor lethargic takes upon himself the endowment of knowledges and vision. Satisfied with it and desires not fulfilled does not praise himself nor disparage others. Arouses interest and makes effort to realise something more exalted than the endowment of knowledges and vision and abides not infatuated nor lethargic.
Brahmin, what thing is more noble and exalted than knowledges and vision. Here brahmin, the bhikkhu, secluded from sensual desires and secluded from demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision
Again, brahmin, the bhikkhu overcoming thoughts and thought processes, the self internally appeased, the mind in one point, with joy and pleasantness born of concentration attained to abides in the second jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu with equanimity to joy and detachment abides mindful and aware, experiencing pleasantness with the body, attained to the third jhaana. The noble ones call this, abiding mindfully in pleasantness .with equanimity. This thing is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and with mindfulness purified with equanimity, attained to abides in the fourth jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision.
Again, brahmin, overcoming all perceptions of matter and all perceptions of anger not attending to various perceptions, with space is boundless attained to abides in the sphere of space. Brahmin, this too is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu overcoming all the sphere of space, with consciousness is boundless attained to abides in the sphere of consciousness. Brahmin, this too is more noble and exalted than knowledges and vision.
Again the bhikikhu overcoming all the sphere of consciousness, with there is no-thing attained to abides in the sphere of no-thingness. Brahmin, this too is more noble and exalted than knoweldges and vision.
Again the bhikkhu overcoming all the sphere of no-thingness attained to abides in the sphere of neither-perception-nor-non-perception. Brahmin, this is more noble and exalted than knowledges and vision.
Again the bhikkhu overcoming all the sphere of neither-perception –nor non-perception attained to abides in the cessation of perceptions and feelings. Seeing this with wisdom, desires are also destroyed. Brahmin, this too is more noble and exalted than knowledges and vision.
Brahmin, like a man wandering in search of heartwood come to a huge standing tree with heartwood would cut the heartwood and would carry it away knowing it is the heartwood, for whatever purpose he sought that heartwood, to that purpose he would come. I say, this person is comparable to that.
Brahmin, this holy is led not for, gain honour and fame, not for endowment of virtues, not for endowment of concentration, and not for the endowment of knowledges and vision. Brahmin, it is for the unshakable release of mind. This is the essence of the holy life, it is the heartwood and the end of the holy life.
When this was said the brahmin Pingaalakocca said to the Blessed One, I understand good Gotama, it is as though, something overturned is reinstated something covered is made manifest. As though the path is told to someone who had lost his way .Or as lighting an oil lamp for those who have eyes to see forms in the dark. Thus good Gotama has explained the Teaching in many ways. Now I take refuge in good Gotaama, in the Teaching, and the Community of bhikkhus. May good Gotama bear me as a lay disciple who has taken refuge from today until life lasts.
4.1 Cuulagosingasutta.m –(31) The Minor Discourse in the Gosinga
Forest..
I heard thus.
At one time the Blessed One was living in a brick house in Naadikaa. At that time venerables Anuruddha, Nandiya and Kimbila were abiding in the Gosinga Sala forest gifted by the king. The Blessed One getting up from his seclusion in the evening approached the Sala forest. The forest keeper saw the Blessed One coming in the distance and said, recluse, do not enter this forest. There are three sons of clansmen abiding here seeking their own good, do not inconvenience them. Venerable Anuruddha heard this conversation between the forest keeper and the Blessed One and told the forest keeper. Do not obstruct the Blessed One, it is our Teacher, the Blessed One. Venerable Anuruddha addressed venerables Nandiya and Kimbila, come! Venerable ones, our Teacher has arrived. Then Venerables Anuruddha, Nandiya, and Kimbila approached the Blessed One, accepted bowl and robes from the Blessed One. One prepared a seat and another administered water to wash the feet. The Blessed One sat on the prepared seat and washed his feet. Those venerable ones worshipped the Blessed One and sat on a side.
The Blessed One addressed venerable Anuruddha: Anuruddha, are you alright, do you have any fatigue owing to want of morsel food? Venerable sir, we are all right, we have no fatigue owing to lack of morsel food. Anuruddha, are you united and friendly without a dispute, like milk and water and do you abide seeing each other with friendly eyes? Venerable sir, we are united like milk and water, friendly, without a dispute and abide seeing each other with friendly eyes. Anuruddha, how do you abide united like milk and water, friendly, without a dispute seeing each other with friendly eyes? Venerable sir, this thought occurs to me It is gain for me that I live with such co-associates in the holy life. So I abide with bodily actions of loving kindness towards these venerable ones openly and secretly. With verbal actions of loving kindness towards these venerable ones openly and secretly. With mental actions of loving kindness towards these venerable ones openly and secretly Sometimes it occurs to me what if I discard my thoughts and concede to the thoughts of these venerable ones. So I discard my thoughts and concede to the thoughts of these venerable ones. Venerable sir, we are various in bodies, and one in mind.
Venerable Nandiya and venerable Kimbila too said to the Blessed One, venerable sir, this thought occurs to me. It is gain for me, that I live with such co-associates in the holy life. So I abide, with bodily actions of loving kindness towards these venerable ones openly and secretly. With verbal actions of loving kindness openly and secretly. With mental actions of loving kindness openly and secretly Sometimes it occurs to me, what if I discard my thoughts and concede to the thoughts of these venerable ones. So I discard my thoughts and concede to the thoughts of these venerable ones. Venerable sir, we are various in bodies and one single in mind. . .
Venerable sir, in this manner we abide united like milk and water, friendly, without a dispute, seeing each other with friendly eyes. Good, Anuruddha, do you live diligently for dispelling? Venerable sir, indeed we abide diligently for dispelling. Anuruddha, how do you abide diligently for dispelling? Venerable sir, whoever comes from the village first, after collecting morsel food, prepares the seats administers water for drinking and washing and places the spittoons. Whoever comes last from the village, partakes of what is left over if he desires, if he does not, throws it to a place where nothing grows, or puts into some water where there is no life. He puts away the seats, and the vessels of water, washes the spittoons and sweeps the refectory, Whoever sees the water vessels for drinking, washing or toilets empty, fills them up. If he finds it not in his capacity to carry it, would call another with the wave of the hand. Would not utter a word on account of it. On every fifth day we would sit throughout the night discussing a topic on the Teaching. Venerable sir, thus we abide diligently for dispelling. Good, Anuruddha, you abide diligently for dispelling*1). Have you attained any distinctive knowledge above human? Why not venerable sir, Whenever we desire, seclude the mind from sensual thoughts and defiling thoughts and with joy and pleasantness born from seclusion attained to abide in the first jhaana. Venerable sir, that is the distinctive knowledge we have attained above human. Good, Anuruddha, overcoming that and above that, is there any distinctive knowledge you have attained and abide above human?. Why not venerable sir. Whenever we desire, overcoming thoughts and thought processes, the mind internally settled in one point, with joy and pleasantness born of concentration attained to abide in the second jhaana. Venerable sir, overcoming that and above that, this is the distinctive knowledge we have attained and abide above human. Good, Anuruddha, having overcome that and above that is there any distinctive knowledge you have attained to, abide above human..Why not venerable sir? Whenever we desire, with equanimity to joy and detachment we abide mindful and aware experiencing pleasantness with the body, in the third jhaana... To this, the noble ones say abiding mindfully in pleasantness with equanimity. Good Anuruddha, having overcome that and above that is there any distinctive knowledge you attain to abide above human? Why not venerable sir. Whenever we desire, dispelling pleasantness and unpleasantness, having overcome pleasure and displeasure earlier, with equanimity mindfulness purified, attained to, we abide in the fourth jhaana. Venerable sir, overcoming that and above that, this is the distinctive knowledge we have attained and abide above human. Good, Anuruddha, overcoming that and above it, is there any distinctive knowledge you attained to, abide above human?. Why not venerable sir. Whenever we desire overcoming all perceptions of matter and overcoming perceptions of anger, not attending to various perceptions, with space is boundless attained to, abide in the sphere of space. Venerable sir, overcoming that and above that, this is the distinctive knowledge we attained to, abide above human..Good, Anuruddha, having overcome that and above that is there any distinctive knowledge and vision you have attained to, abide above human?. Why not venerable sir? Whenever we desire overcoming all the sphere of space, with consciousness is boundless, and with there is nothing, attained to, abide in the sphere of no-thingness. Overcoming all the sphere of no-thingness attained to abide in the sphere of neither-perception-nor-non-perception, Venerable sir, overcoming that and above it, this is the distinctive knowledge and vision we attained to abide, above human. Good, Anuruddha, overcoming that, is there any distinctive knowledge and vision you have attained to, abide above human? Why not venerable sir. Whenever we desire attaining to the sphere of neither- perception –nor –non-perception we abide in the cessation of perceptions and feelings. Seeing this with wisdom desires get destroyed. Venerable, sir, overcoming that and above that, this is the distinctive knowledge and vision we attained to, abide, above human. Venerable sir, we have not seen a more noble and a more exalted abiding above this.—Good, Anuruddha, there is no abiding more noble and more exalted than this. . .
Then the Blessed One advised, instructed, incited, and made the hearts light of venerables Anuruddha, Nandiya and Kimbila and getting up from the seat went away. When the Blessed One was going the three venerables Anuruddha, Nandiya and Kimbila followed after the Blessed One and stopped short. Then venerables Nandiya and Kimbila asked venerable Anuruddha. What, did we tell you venerable Anuruddha, that we are gainers of those abidings and attainments .that the venerable one told the Blessed One as much as our destruction of desires? Not that the venerable ones told me about their abidings and attainments yet we penetrated the minds of the venerable ones and knew that the venerable ones are gainers of those attainments. The gods too told me about this, and when the Blessed One questioned me about it I replied.
Then the demon Diigha approached the Blessed One worshipped, stood on a side and said thus to the Blessed One: Venerable sir, ‘It is great gain for the Vajjis that the Blessed One abides perfect and rightfully enlightened and also these three sons of clansmen, venerable Anuruddha, venerable Kimbila and venerable Nandiya’ . Hearing the sound of the demon Diigha the terrestrial gods echoed it. Hearing the sound of the terrestrial gods, the retinue of the four great kings echoed it . Hearing the sound of the four great kings, the group of thirty two gods echoed it. Hearing the sound of the group of thirty two gods, the Yaama gods echoed it. Hearing the sound of the Yaama gods, the gods of happiness echoed it, Hearing the sound of the gods of happiness, the gods attached to creations, echoed it. Hearing the sound of the gods attached to creations, the gods attached to the creations of others, echoed it. Hearing the sound of the gods attached to the creations of others, the brahma gods echoed it . In a moment it was known as far as the Brahmaa world
Diigha, this is so, from whatever clan these three sons of clansmen went forth, if those clans recall these three with a pleasant mind, it will conduce to their happiness for a long time. If their family circle,----the people in the village from where they went forth--- from whatever hamlet,--- from whatever town,---- from whatever state---whoever warriors recall these three sons of clansmen--- whoever brahmins –whoever householders--- whoever outcasts recall these three clansmen with a pleasant mind it will conduce to their happiness for a long time. Diigha, anyone in this world of gods and men together with its Maaras, Brahmaas, were to recall these three sons of clansmen, it will conduce to their happiness for a long time.
The Blessed One said thus and the demon Diigha delighted in the words of the Blessed One.
Notes. 1. Abide diligently for dispelling. ‘eva.m kho maya.m bhante appamattaa aataapino pahitatta.m viharaamaati’ When asked how they abode diligently for dispelling, he gives a complete picture of how they behaved. It becomes such behaviour where there are no disputes what so ever. Yet all the necessary work is done with complete clarity and preciseness This kind of behaviour involves a lot of clear thinking and dispelling all kinds defilements in the mind such as sensual thoughts, angry thoughts and hurting thoughts..This behaviour is founded on a lot of loving kindness, compassion, intrinsic joy and also equanimity and it promotes harmony. These are indeed the basics necessary for concentration.
4. 2. Mahaagosingasutta.m - (32) The longer Discourse in the Gosinga
Forest.
I heard thus.
At one time the Blessed One lived in the Gosinga Saala forest, with many well versed elder disciples such as venerables Saariputta, Mahaamoggallaana, Mahaakassapa, Anuruddha, Revata, Aananda and many other well versed elder disciples. Venerable Mahaamoggallaana getting up from his seclusion in the evening approached venerable Mahaakassapa and said; Kassapa, let us go to venerable Saariputta, to hear the Teaching. Venerable Mahaakassapa agreed and venerable Mahaamoggallaana, venerable Mahaakassapa and venerable Anuruddha approached venerable Saariputta. Venerable Aananda saw venerables, Mahaamoggallaana, Mahaakassapa and Anuruddha approaching venerable Saariputta to hear the Teaching and venerable Aananda approached venerable Revata and said, friend, Revata, the Great Men are approaching venerable Saariputta to hear the Teaching, shall we too go to hear the Teaching. Venerable Revata agreed and venerable Revata and venerable
Aananda approached venerable Saariputta.
Venerable Saariputta saw venerables Revata and Aananda coming in the distance and said, welcome friend, Aananda, the close and near attendant of the Blessed One. Friend, Aananda, in the moon light, the Saala forest is very pleasing the flowers in full bloom, give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, a learned bhikkhu, who bears all the Teaching, treasures that, which is good at the beginning,in the middle and at the end, and declares the completely pure holy life. Of that Teaching he should become a bearer by words and practise and an experiencer of it through penetration. He would teach it to the fourfold gatherings, with the words coming to him without difficulty, for the destruction of the latent tendencies of those with sharp mental faculties. Friend, Saariputta, such a bhikkhu would adorn the Gosinga .Saala forest.
When this was said, venerable Saariputta addressed venerable Revata, Friend, Revata, venerable Aananda has declared this according to his understanding, now we ask you: Friend Revata, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, a bhikkhu who is fond of seclusion, yoked to internal appeasement of the mind. He would not neglect jhaana, endowed with wise reflection, and would develop the abidings without thoughts and discursive thoughts. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Anuruddha: Friend, Anuruddha, venerable Revata has declared this according to his understanding, now we ask you. Anuruddha,. in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Like a man who has climbed to the top most storey of his mansion would be looking at a disc with thousandfold circumferences. In the same manner the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Mahaakassapa, Friend, Kassapa, venerable Anuruddha has declared this according to his understanding, now we ask you. Kassapa. in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, the bhikkhu, a forest dweller praises forest dwelling. A partaker of morsel food praises the partaking of morsel food. A rag robe wearer, praises wearing rag-robes. Confined to three robes, praises that. With few desires praises few desires, and satisfied praises satisfaction Secluded praises seclusion, withdrawn, praises withdrawal from the crowd. With aroused effort, praises arousal of effort and virtuous, praises endowment of virtues. Concentrated praises endowment of concentration and wise praises endowment of wisdom. Released praises endowment of release and endowed with the knowledge and vision of release, praises the knowledge and vision of release. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Mahaamoggallaaana
Friend, Moggallaana, venerable Mahaakassapa has declared this according to his understanding, now we ask you. Friend, Moggallaana, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, two bhikkhus discussing a deep point in the Teaching would ask questions from each other. Would find replies for each others questions. They would not fall out with each other, their talk would be timely and beneficial. Such a bhikkhu would adorn the Gosinga Saala forest.
Then venerable Mahaamoggallaana addressed venerable Saariputta.Friend, Saariputta we all have declared this according to our understanding. Now we ask you. Friend, Saariputta, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent, what kind of bhikkhu would adorn this Saala forest. Here, friend, Moggallaana, the bhikkhu wields power over the mind, and does not abide in the power of the mind. Whatever abiding he desires to abide in the morning, in that, he abides in the morning. Whatever abiding he desires to abide in the mid day, in that he abides in the mid day. Whatever abiding he desires to abide in the evening, in that he abides in the evening. Like a head anointed king, or his chief minister who had a casket full of clothes of various colours, would choose the set of clothes he wanted to wear in the morning, in the mid day, and in the evening. In the same manner the bhikkhu wields power over the mind and does not abide in the power of the mind. In whatever abidings he desires to abide, in the morning, at mid day, and in the evening, in that respective abiding he abides in the morning, at mid day, and in the evening. Such a bhikkhu adorns the Gosinga Saala forest.
Then venerable Saariputta said thus to those venerable ones-Let us approach the Blessed One, and inform all this and as he explains it let us bear it in mind. Those venerable ones agreed and they approached the Blessed One, worshipped and sat on a side. Then venerable Saariputta said thus to the Blessed One: Venerable sir, venerable Revata and venerable Aananda approached me to hear the Teaching, I seeing venerables Revata and Aananda coming in the distance, said welcome friend, Aananda, the close and near attendant of the Blessed One. Friend, Aananda, in the moon light, the Saala forest is very pleasing the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest.? Venerable sir, then venerable Aananda said: Friend, Saariputta, a learned bhikkhu, treasures the Teaching which is good at the beginning, in the middle and at the end. That Teaching which declares the completely pure holy life. Of that Teaching he should become a bearer by words and practise and an experiencer through penetration He would teach it to the fourfold gatherings, the words coming to him without difficulty, for the destruction of the latent tendencies of those with sharp mental faculties. Friend, Saariputta, such a bhikkhu would adorn the Gosinga .Saala forest..Good Saariputta, as Aananda himself has explained, is learned bears the Teaching and treasures the Teaching good at the beginning, in the middle and at the end. The Teaching which declares the complete and pure holy life. He bears it in mind by words and practise and experiences it through penetration and he teaches the four gatherings, the words coming to him without difficulty, for the destruction of the latent tendencies of those with sharp mental faculties.
When this was said, venerable sir, I addressed venerable Revata. Friend, Revata, venerable Aananda has declared this according to his understanding, now we ask you: Revata, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest?. When this was said, venerable Revata said thus to me. Friend, Saariputta, a bhikkhu fond of seclusion, yoked to the internal appeasement of mind, would not neglect jhaana, endowed with wise reflection*1). He would develop the abidings overcoming thoughts and discursive thoughts. Such a bhikkhu would adorn the Gosinga Saala forest.Good, Saariputta, As Revata himself explains is fond of seclusion yoked to the internal appeasement of mind, does not neglect jhaana develops abidings overcoming thoughts and discursive thoughts.
When this was said, venerable sir, I told venerable Anuruddha: Friend, Anuruddha, venerable Revata has declared this according to his understanding, now we ask you. Friend, Anuruddha, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest?. When this was said venerable Anuruddha said thus to me. Friend, Saariputta, the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Like a man who has climbed to the top most storey of his mansion would look at a disc with a thousandfold circumference. In the same manner the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Such a bhikkhu would adorn the Gosinga Saala forest. Good, Saariputta, as Anuruddha himself explains with the heavenly eye purified beyond human, he looks at the thousandfold world systems
When this was said, venerable sir, I told venerable Mahaakassapa, Friend, Kassapa, venerable Anuruddha has declared this according to his understanding, now we ask you. Friend, Kassapa, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? When this was said, venerable Mahaakassapa said thus to me. Friend, Saariputta, the bhikkhu a forest dweller praises dwelling in the forest. Partaking morsel food praises the partaking of morsel food. A rag robe wearer, praises wearing rag-robes. Confined to three robes, praises that and with few desires praises few desires. Satisfied praises satisfaction, and secluded praises seclusion. Withdrawing from the crowd, praises withdrawal from the crowd. With aroused effort, praises arousal of effort and virtuous praises endowment of virtues. Concentrated praises endowment of concentration and wise, praises endowment of wisdom. Released praises endowment of release. Endowed with the knowledge and vision of release, praises the knowledge and vision of release. Such a bhikkhu would adorn the Gosinga Saala forest. Good, Saariputta, As Kassapa himself explains he a forest dweller praises forest dwelling, himself endowed with the knowledge and vision of release praises the knowledge and vision of release. .
When this was said, venerable sir, I told venerable Mahaamoggallaaana Friend, Moggallaana, venerable Mahaakassapa has declared this according to his understanding, now we ask you. Friend, Moggallaana, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, two bhikkhus discussing a deep point in the Teaching would ask questions from each other. They would find replies for each others questions, would not fall out with each other. Their talk would be timely and beneficial. Such a bhikkhu would adorn the Gosinga Saala forest. Good, Saariputta, As Moggallaaana himself explains he is a good preacher.
Then venerable Mahaamoggallaana said thus to the Blessed One: venerable sir,then I said to venerable Saariputta. Friend, Saariputta we all have declared this according to our understanding, now we ask you.. Friend, Saariputta, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent, what kind of bhikkhu would adorn this Saala forest.When this was said venerable Saariputta said thus to me. Here, friend, Moggallaana, the bhikkhu wields power over the mind, and does not abide in the power of the mind. Whatever abiding he desires to abide in the morning, in that he abides in the morning, whatever abiding he desires to abide, at mid day, in that he abides, at mid day, whatever abiding he desires to abide in the evening, in that he abides in the evening. Like a head anointed king, or his chief minister who had a casket full of clothes of various colours.From it he would choose whatever set of clothes he wanted to wear in the morning, in the mid day, and in the evening.. In the same manner the bhikkhu wields power over the mind and does not abide in the power of the mind. Whatever abiding he desires to abide in the morning, at mid day and in the evening, in that respective abiding he abides respectively Friend, Moggallaana, such a bhikkhu adorns the Gosinga Saala forest.Good Moggallaana! As Saariputta himself explains it, he wields power over the mind, and does not abide in the power of the mind. Whatever abiding he desires to abide in the morning, at mid day and in the evening, in those and those he would abide respectively...
When this was said venerable Saariputta said thus to the Blessed One -Venerable sir, Whose words are the best?.Saariputta, all these are good words, in a certain order, yet listen to what I have to say: Here, Saariputta, the bhikkhu,. when the meal is over and returning from the alms round sits in a cross legged posture, keeping his body straight and mindfulness established in front. The he determines, until my mind is released without desires, I would not change this posture. Saariputta, such a bhikkhu, adorns the Gosinga Saala forest.
The Blessed One said thus and the venerable ones delighted in the words of the Blessed One.
Notes. 1 Would not neglect jhaana endowed with wise reflection.’aniiraakata jhaano vipassanaaya samannaagato’ When jhaanas are practised, they should be accompanied with wise reflection. ‘vipassanaa bhaavanaa’ is this wise reflection and it is none other than reflecting that those pure thought moments are impermanent, changing, so they are unpleasant, and so it is foolish to appropriate them as me or mine. This helps the yogi to drop the self view little by little.
..
4. 3. Mahaagopaalakasutta.m- (33) The Major Discourse on the
Cowherd.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika
in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus:
Bhikkhus, it is not possible for the cowherd to increase his fold endowed with eleven characteristics. What eleven: The cowherd does not know matter, is not clever in marks, is not a dispeller of nits, does not dress wounds, does not make smoke, does not know the ford, does not experience joy, does not know the path, is not clever in finding pastures, does the mistake of not leaving a remainder, does not pay special attention to the forefathers of the herd. Endowed with these eleven factors, it is not possible that the cowherd could care for his herd or increase his herd, --In the same manner, the bhikkhu endowed with these eleven characteristics would not come to growth and increase in this dispensation, What eleven?. The bhikkhu does not know matter, is not clever in marks, does not dispel nits, does not dress wounds, does not make smoke, does not know the ford, does not experience joy, does not know the path, is not clever in finding pastures, does the mistake of not leaving a remainder, does not pay special attention to the forefathers of the Community.Endowed with these eleven factors, it is not possible that the bhikkhu could come to growth and increase in this dispensation.
Bhikkhus, how does the bhikkhu not know matter. The bhikkhu does not know as it really is, that all matter is matter of the four great elements and the matter held as mine from the four great elements. Thus, the bhikkhu does not know matter. How is the bhikkhu not clever in marks. The bhikkhu does not know as it really is, the fool by his actions, and the wise one by his actions, thus the bhikkhu is not clever in marks. How does the bhikkhu not dispel nits. Here the bhikkhu endures sensual thoughts does not chase them out and make them not rise again,. Endures angry thoughts, does not chase them out, and make them not rise again. Endures hurting thoughts, does not chase them out, and make them not rise again. Endures arisen demerit does not chase it out, and make it not rise again. Thus the bhikkhu does not dispel nits. How does the bhikkhu not dress the wounds.The bhikkhu seeing a form with the eye takes the sign and the details. To one abiding uncontrolled in the faculty of the eye, evil demerit of covetousness and displeasure may trickle down, to its control he does not fall, does not protect the faculty of the eye. Hearing a sound with the ear—Cognizing a smell with the nose—Coignizing a taste with the tongue, --Cognizing a touch with the body, Cognizing an idea with the mind does not take the sign or the details. To one abiding uncontrolled in the faculty of the mind, evil demerit, of covetousness .and displeasure may trickle down. To its control he does not fall, does not protect the faculty of the mind. Thus the bhikkhu does not dress the wounds. Bhikkhus, how does the bhikkhu not make smoke Here the bhikkhu, does not explain the Teaching to others as he has learnt and experienced, Thus the bhikkhu does not make smoke. Bhikkhus, how does the bhikkhu not know the ford: The bhikkhu does not approach the learned bearers of the Teaching and Discipline, those who know the headings, from time to time, to question and cross question, to know the meanings. So that those venerable ones would explain the hidden meanings and would dispel doubts. Thus the bhikkhu does not know the ford. Bhikkhus, how does the bhikkhu not experience joy? In the Teaching and Discipline declared by the Thus Gone One, the bhikkhu does not experience the meanings in the Teaching and the joy on account of it.* Thus the bhikkhu does not experience joy. How does the bhikkhu not know the paths?. Here the bhikkhu does not know the noble eightfold path as it really is. Thus the bhikkhu does not know the path. How is the bhikkhu not clever in finding pastures? Here the bhikkhu does not know as it really the four establishments of mindfulness. Thus the bhikkhu is not clever in finding pastures. How does the bhikkhu make the mistake of not leaving a remainder. Here the bhikkhu accepts robes, morsel food, dwellings and requisites when ill, offered by householders out of faith, not knowing the amount to accept. Thus the bhikkhu makes the mistake of not leaving a remainder. How does the bhikkhu not pay attention to the forefathers of the Community. Here the bhikkhu does not attend with bodily actions of loving kindness, verbal actions of loving kindness, and mental actions of loving kindness, towards the leaders of the Community. Those with a long standing and need special attention. Thus the bhikkhu does not attend to the forefathers of the Community. It is not possible that the bhikkhu endowed with these eleven characteristics should come to growth and development in this Teaching and Discipline. .
Bhikkhus, it is possible that the cowherd could increase his fold endowed with eleven characteristics. What eleven: The cowherd knows matter. Is clever in knowing marks. Dispels nits, dresses wounds, makes smoke, knows the ford, experiences joy, and knows the path. Is clever in finding pastures, does no mistake of not leaving a remainder. Pays special attention to the forefathers of the herd. Endowed with these eleven factors, it is possible that the cowherd could care his herd and increase his herd. In the same way, the bhikkhu endowed with these eleven characteristics would come to growth and increase in this dispensation. What eleven? The bhikkhu knows matter. Is clever in marks, dispels nits, dresses wounds, makes smoke, knows the ford, experiences the joy, knows the path and is clever in finding pastures. He does no mistake of not leaving a remainder. Pays special attention to the forefathers of the Community.. Endowed with these eleven factors, it is possible that the bhikkhu could come to growth and increase in this Teaching and Dispensation
Bhikkhus, how does the bhikkhu know matter. The bhikkhu knows as it really is, that all matter, is matter of the four great elements and the matter that is held as mine. Thus, the bhikkhu knows matter. How is the bhikkhu clever in marks? The bhikkhu knows as it really is, the fool by his actions, and the wise one by his actions. Thus the bhikkhu is clever in marks. How does the bhikkhu dispel nits. Here the bhikkhu does not endure sensual thoughts chases them out, and makes them not rise again..Does not endure angry thoughts, chases them out, and makes them not rise again. Does not endure hurting thoughts, chases them out, and makes them not rise again. Does not endure arisen demerit chases it out, and makes it not rise again. Thus the bhikkhu dispels nits. How does the bhikkhu dress the wounds? Seeing a form with the eye does not take the sign and details. To one abiding uncontrolled in the faculty of the eye, evil demerit of covetousness and displeasure may trickle down, to its control he falls, protects the faculty of the eye. Hearing a sound with the ear—Cognizing a smell with the nose—Coignizing a taste with the tongue, --Cognizing a touch with the body, Cognizing an idea with the mind, does not take the sign or the details.To one abiding uncontrolled in the faculty of the mind, evil demerit, of covetousness .and displeasure may trickle down. To its control he falls, protects the faculty of the mind. Thus the bhikkhu dresses wounds. Bhikkhus, how does the bhikkhu make smoke? Here the bhikkhu, explains the Teaching to others as he has learnt and experienced, Thus the bhikkhu makes smoke. Bhikkhus, how does the bhikkhu know the ford: The bhikkhu approaches learned bearers of the Teaching and Discipline, who know the headings, from time to time, to question and cross question, to know the meanings. So that those venerable ones would explain the hidden meanings and would dispel doubts. Thus the bhikkhu knows the ford. Bhikkhus, how does the bhikkhu experience joy? In the Teaching and Discipline declared by the Thus Gone One the bhikkhu experiences meanings, in the Teaching and the resulting joy from it.* Thus the bhikkhu experiences joy. How does the bhikkhu know the paths. Here the bhikkhu knows the noble eightfold path as it really is. Thus the bhikkhu knows the path. How is the bhikkhu clever in finding pastures? Here the bhikkhu knows, as it really is, the four establishments of mindfulness. Thus the bhikkhu is clever in finding pastures. How does the bhikkhu make no mistake of not leaving a remainder? Here the bhikkhu accepts robes, morsel food, dwellings and requisites when ill, offered by householders out of faith, knowing the amount to accept. Thus the bhikkhu makes no mistake of not leaving a remainder. How does the bhikkhu not pay attention to the forefathers of the Community. Here the bhikkhu attends with bodily actions of loving kindness, verbal actions of loving kindness, and mental actions of loving kindness, towards the leaders of the Community. Those with a long standing and needing special attention. Thus the bhikkhu attends to the forefathers of the Community. It is possible that the bhikkhu endowed with these eleven characteristics should come to growth and development in this Teaching and Discipline. .
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.
Notes.
*In the Teaching and Discipline declared by the Thus Gone One, the bhikkhu experiences meanings in the Teaching and the joy on account of it.’Idha bhikkhave bhikkhu Tathaagatappavedite dhammavinaye desiyamaane labhati dhammaveda.m labhati dhammuupasa.mhita.m paamujja.m’- The bhikkhu that experiences meanings in the Teaching comes to right understanding (sammaadi.t.thi) this is equivalent to entering the stream of the Teaching (sotaapanna) which comes about by studying and understanding the Teaching declared by the Blessed One. The joy experienced is on account of dispelling a large portion of the unpleasantness inherent to any born ordinary person (puthujjana)
4. 4 Cuulagopaalakasutta.m- (34) The Minor Discourse on the Cowherd.
I heard thus.
At one time the Blessed One lived in the country of the Vajjis, in Ukkaacela on the bank of river Ganges. From there the Blessed One addressed the bhikkhus.
Bhikkhus, in the past, there was a foolish cowherd, in Magadha. At the end of the rains, in Autumn he did not reflect the hither bank, nor the thither bank and even without a ford made his herd cross the river to go to the other bank.That herd in the midddle of the river got caught in a whirlpool of the stream and came to destruction. What is the reason: As the foolish cowherd of Magadha at the end of the rains, in Autumn without reflecting the hither bank or the thither bank and without a ford would make his herd cross to the other bank of river Ganges.Likewise if someone listens and takes faith in such recluses and brahmins, not clever of this world, or the other world, not clever about the domain of death, or the domain of non-death, not clever about the sphere of death, or the sphere of non- death, it would be for their undoing and unpleasantness for a long time.*1) .
Bhikkhus, in the past, there was a wise cowherd, in Magadha. At the end of the rainy months in Autumn reflecting the hither bank and the thither bank, and from a ford he made his herd cross river Ganges to the other bank. First he sent the bulls, the leaders of the herd, the forefathers of the herd, they cut the stream of the Ganges and safely reached the other bank. Then he sent the powerful, tamed bulls, they too cut the stream of the Ganges and safely reached the other bank.Then he sent the young bulls and cows, they too cut the stream of the Ganges and safely reached the other bank . Then he sent the young calves and weaklings, they too cut the stream of the Ganges and safely reached the other bank.It happened that even the young ones, those recently born, that had to follow the calling of the mother, cut the stream of the Ganges and safely reached the other bank. Bhikkhus, the wise cowherd of Magadha, at the end of the Autumn rains, reflecting the hither bank and the thither bank, and from a ford made his herd cross to the other bank of river Ganges. Likewise if someone, listens and takes faith in such recluses and brahmins, clever in this world, clever in the other world, clever about the domains of death, clever about the domains of non-death, clever about the sphere of death and clever about the sphere of non-death, it would be for their well being for a long time.(1)
Bhikkhus, the bulls, the leaders the forefathers of the herd would cut the stream of the Ganges and safely reach the other bank. Likewise the perfected bhikkhus, with desires destroyed, the holy life lived, done what should be done, put the weight down, come to the highest good, and destroyed the bindings ‘to be’ and released knowing rightfully, they too have cut the stream of death and have safely reached the other bank.. The powerful and tamed bulls, cut the stream of the Ganges and safely reached the other bank. Likewise the bhikkhus, who have destroyed the five bindings to the sensual world, born spontaneously,(2) would not proceed from there, would extinguish in that same birth. They would not fall from there, cutting the stream of death would safely reach the other shore. The young bulls and cows, would cut the stream of the Ganges, and safely reach the other bank Likewise the bhikkhus, who have destroyed the three lower fetters and lessened greed hate and delusion, would come once more to this world, to make an end of unpleasantness. They too have cut the stream of death and have safely reached the other shore. The young calves and weaklings, too cut the stream of the Ganges and safely reached the other bank. Likewise the bhikkhus who have destroyed the three lower bonds enter the stream of the Teaching, not falling from there, are intent on extinction. They too have cut the stream of death and have safely reached the other shore. The young ones, born recently, and had to follow the calling of the mother, they too cut the stream of the Ganges and safely reached the other bank. Likewise those abiding in the Teaching through faith too cut the stream of death and safely reach the other shore. Bhikkhus, as for me I am clever in this world, clever in the other world, clever in the domain of death, clever in the domain of non-death, clever in the sphere of death and clever in the sphere of non-death. Bhikkhus, it will be for their well fare and good for a long time that some will think to listen and take faith in me. Then the Blessed One further said thus:
The one who knows has declared this world and the other world,
What could be attained by death and what could not be attained by death.
The rightfully enlightened one has realised the whole world,
The door is open to deathlessness, to attain appeasement and extinction
The Evil One’s stream is cut, destroyed and made useless
Bhikkhus, you that have attained appeasement and highest good rejoice!
Notes.
If someone will think to listen and take faith in such recluses and brahmins not clever of this world, not clever of the other world, not clever of the domains of death, not clever of the domains of non-death, not clever of the sphere of death, not clever of the sphere of non-death, it would be for their undoing and unpleasantness for a long time.'ye hi keci samanaa vaa braahamanaa vaa akusalaa imassa lokassa akusalaa parassa lokassa akusalaa Maaradheyyassa akusalaa aMaaradeyyassa akusalaa Maccudheyyassa akusalaa aMaccudheyyassa, tesa.m ye sotabba.m saddahaatabba.m ma~n~nissanti tesa.m ta,m bhavissati diigharatta.m ahitaaya dukkhaaya.’
To be clever of this world is the ability to show, how one could lead an accomplished life in this world to lead a righteous life, to have a right livelihood and to be doing right actions. Clever of the other world the Blessed One shows that there is another world, another birth, and instructs to avoid misbehaviour by body, speech and mind, in expectation of avoiding a hellish birth in the future. Clever.of the domains of death, the Blessed One shows the domains of death as the lurings of sensuality, and the lurings to the material world, as these are subject to death. The domain of non-death, the Blessed One shows a domain where one could overcome death. [For further reading M.1.26 Ariyapariyesanasutta.m] It is the attainment of extinction. Clever of the sphere of death., all attainments that do not group with the attainments of the eight noble beings are the sphere of death. How ever high those attainments may be, there is ultimate death for them, even Sakka and Brahmaa.comes under the sway of death. The sphere of non- death, The Blessed One shows the sphere of the Thus Gone Ones, and the sphere of the noble disciples of the Thus Gone One as the sphere of non-death.
2. Beings born spontaneously ‘opapaatikaa’ Even in this very life one could become an enterer to the stream of the Teaching, one would not find any outward evidence, that kind of change in the mind is called a spontaneous birth.
4. 5 Cuulasaccakasutta.m- (35 ) The Shorter Discourse to Saccaka.
I heard thus.
At one time the Blessed One lived in a peaked hall, in the Great forest in Vesaali. At that time Saccaka, the son of Nigan.tha, a clever disputant, considered wise by many lived in Vesaali. He would go about Vesaali saying. I do not see a recluse, a brahmin, a leader of a crowd, a teacher of a crowd, or one acknowledging he is perfect and rightfully enlightened not shivering, trembling and sweating when invited to a dispute by me.. Even a lifeless pillar drawn to a dispute by me would shiver and tremble, so what of a human being. Then venerable Assaji putting on robes in the morning, taking bowl and robes entered Vsaali for alms. Saccaka the son of Nigan.tha walking and wandering for exercise saw venerable Assaji coming in the distance and approached venerable Assaji., exchanged friendly greetings and standing on a side said: “Good Assaji, how are the disciples of the recluse Gotama trained, and in what section are they given a lot of the training. Then venerable Assaji said, Aggivessana, the Blessed One gives his disciples a lot of advice and trains the disciples much in this section:”Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions are impermanent. Determinations are impermanent and consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions are not self. Determinations are not self, and consciousness is not self. All determinations are impermanent. All things are not self”*1). Aggivessana, the Blessed One advises the bhikkhus much on this and the training is much on this..Good Assaji, we heard something that should not be heard. If the recluse Gotama is of this view, indeed we should meet him for a conversation on this. To dispel doubts on this view.
At that time about five hundred Licchavis were assembled in the assembly hall for some purpose. Then Saccaka the son of Nigan.tha approached them and said: Come Licchavis, today there is a dispute between me and the recluse Gotama, If the recluse Gotama affirms this view of his disciple bhikkhu Assaji, we will draw the recluse Gotama to a dispute, pulling him about and dragging him about. Like a strong man taking a sheep by its long fleece, would pull it and drag it about. Or like a strong brewer of liqueur submerging a huge crater in a deep pond, would shake it about, and holding it by the ears would shake it about. In the same manner we would pull and drag about the recluse Gotama in a dispute. Like an elephant of sixty cubits, descending a deep pond, would enjoy the game of washing hemp. We would enjoy the game of washing hemp with the recluse Gotama. Come Licchavis, there will be a dispute between me and the recluse Gotama. Then a certain Licchavi would say. What has the recluse Gotama a dispute with Saccaka the son of Nigan.tha? Or is it that Saccaka the son of Nigan.tha has a dispute with the recluse Gotama? Another Licchavi would say. What, is resplendent Saccaka the son of Nigan.tha drawing the recluse Gotama for a dispute? Or is the recluse Gotama drawing Saccaka the son of Nigan.tha for a dispute? Then Saccaka the son of Nigan.tha approached the gabled hall in the Great forest followed by about five hundred Licchavis At that time many bhikkhus were doing the walking meditation in the open. Then Saccaka the son of Nigan.tha approached those bhikkhus and asked. Where does good Gotama abide at this time, we like to see him. Aggivessana, the Blessed One has entered the great forest and is seated at the root of a tree to spend the day. Then Saccaaka the son of Nigan.tha approached the Great forest and the Blessed One, exchanging friendly greetings with him sat on a side. Then some of those Licchavis worshipped the Blessed One and sat on a side Some exchanged friendly greetings and sat on a side, some clasped their hands in the direction of the Blessed One and sat on a side, some voiced their names and clans and sat on a side, and others sat on a side silently.
Saccaka the son of Nigan.tha then said thus to the Blessed One. We would ask a certain question from good Gotama. If good Gotama would give us leave and would explain it to us. The Blessed One said, ask Aggivessana what you desire.How does good Gotama advise the disciples and in what sections are they given much training? Aggivessana, I advise and train my disciple much in this manner. “Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions and determinations are impermanent. Consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions and determinations are not self. Consciousness is not self. All determinations are impermanent. All things are not self. Aggivessana, I advise my disciples and train them much in this section. Good Gotama, a comparison occurs to me. Say it Aggivessana. Like these seed groups and vegetable groups that grow and develop, established and supported on earth . So also all powerful work, that has to be done, should be done, established and supported on earth. In the same manner this person, established in matter, with the material self accrues merit or demerit. This feeling person established in feelings accrues merit or demerit. The perceiving person established in perceptions accrues merit or demerit. The determining person established in determinations, accrues merit or demerit. The conscious person established in consciousness, accrues merit or demerit..Aggivessana, do you say Matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Conscioussness is my self.? Good Gotama, I say. matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Consciousness is my self, so also this large crowd says it. What does this large crowd say about your view? You should dispute on your view. Good Gotama, I say, matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self, and consciousness is my self.
Then, I will cross question you on this and you may reply, as it pleases you..Aggivessana, do head anointed warrior kings like king Pasenadi of Kosala, king Ajaatasattu of Magadha wield power over their kingdoms, to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished?Yes, good Gotama, the head anointed warrior kings such as king Pasenadi of Kosala and king Ajaatasattu of Magadha wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished. Even the leaders, gathered here, of the Vajjis and Mallas, wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced and to banish those that have to be banished, so there are no doubts, about head anointed warrior kings, like king Pasenadi of Kosala and king Ajaatasattu of Magadha. Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not thus?. When this was said Saccaka the son of Nigan.tha became silent. For the second time, the Blessed One asked, Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not thus?. For the second time Saccaka the son of Nigan.tha became silent. Then the Blessed One said, explain it, Aggivessana. It is not the time for you to be silent. If someone does not reply a rightful question asked by the Thus Gone One up to the third time, his head splits into seven pieces..At that moment Vajrapaani the demon was seen in space with a flaming thunderbolt in his hand, as though to split the head of Saccaka the son of Nigan.tha if he did not reply the rightful question asked up to the third time by the Thus gone One. Vajrapaani the demon was seen by the Blessed One and Saccaka the son of Nigan.tha. Then Saccaka the son of Nigan.tha frightened and with hairs standing on end, sought the refuge and protection of the Blessed One said, Good Gotama, ask me, I will explain.
Aggivessana, you that say, matter is your self, do you wield power over that matter, as may my matter be thus, and not otherwise? .No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, feelings are your self, do you wield power over those feelings, as may my feelings be thus, and not otherwise? No, good Gotama. .Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, perceptions are your self, do you wield power over those perceptions, as may my perceptions be thus and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier, does not agree with what you say now.. Aggivessana, you, that say, determinations are your self, do you wield power over those determinations, as may my determinations be thus and not otherwise. No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you, that say, consciousness is your self, do you wield power over that consciousness, as may my consciousness be thus and not otherwise? No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. What do you think, Aaggivessana, is matter permanent or impermanent? Impermanent good Gotama. That impermanent thing, is it unpleasant or pleasant? Unpleasant good Gotama. That impermanent, unpleasant, changing thing, is it suitable to be considered; that is mine, that I be, that is my self? No good Gotama.. Aggivessana, are feelings—are perceptions,--are determinations,--is consciousness permanent or impermanent? Impermanent good Gotama. That impermanent thing is it unpleasant or pleasant? Unpleasant, good Gotama.That impermanent, unpleasant, changing thing, is it suitable to be considered, that is mine, that I be, that is my self? No, good Gotama..Aggivessana, a certain one clinging to unpleasantness, over powered by it, pressed down by it and reflecting it’s mine, would think it’s my self. Would he accurately understand unpleasantness by himself or ward it off and abide? Good Gotama, how could it be. No, good Gotama, that would not happen.
Aggivessana, like a man, wandering in search of heartwood, would enter a forest with a dagger, seeing a tall, straight, new plantain tree he would cut its roots and top and felling it, would open up the sheaves, and would not come even to sapwood, so where is heartwood. In the same manner, Aggivessana, with your own dispute you being cross questioned, asked for reasons and we studying with you found you empty, useless and gone wrong. Have you said to these gatherings in Vesaali such a thing. I do not see a recluse, or brahmin, a leader of a crowd, a teacher of a crowd, or even one who acknowledges he is perfect and rightfully enlightened drawn into a dispute by me would not shiver tremble and sweat. Even a lifeless pillar drawn to a dispute by me would shiver and tremble, so what of a human being. As for you Aggivessana, there is sweat trickling down your forehead and some drops of sweat have pierced your over shawl and has fallen on the ground, on my body at the moment there is no sweat. Saying that the Blessed One disclosed his golden hued body to that gathering. When this was said, Saccaka, the son of Nigan.tha became silent, confused, his form drooping, face turned down, unable to reply, sat down.
Then Dummukha the son of the Licchavis, saw Saccaka the son of Nigan.tha silent, confused, the form drooping, face turned down, unable to reply sitting. He said to the Blessed One; venerable sir, a comparison comes to me. The Blessed One said, say it Dummukha.Venerable sir, close to a village or hamlet, there’s a pond, in it a crab lives. Then a lot of boys and girls approach the pond, descend it and pull out the crab on to dry land. Whenever the crab puts out a limb, a boy or a girl would cut it and destroy it, with a stick or a stone. Thus the crab with all his limbs destroyed, is unable to descend to the pond as before. In the same manner, the Blessed One has cut, broken and destroyed, all the distortions of views and the restlessness of Saccaka the son of Nigantha, and it is not possible that he should approach the Blessed One with the intention of a dispute. When this was said, Saccaka the son of Nigan.tha said thus to Dummukha the son of the Licchavis. Wait, Dhummukha, we have to discuss with good Gotama
Good Gotama, this view of mine, is also the view of all other recluses and brahmins. I think it is idle talk. How do the disciples of good Gotama, do the work in the dispensation, follow the given advice, dispelling doubts, become confident, and abide not relying on a teacher, in the dispensation of the Teacher. Here, Aggivessana, my disciples see whatever matter, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all that matter is not mine. I’m not that, it is not my self. This is seen with right wisdom, as it really is. Whatever feelings, whatever perceptions, whatever determinations, whatever consciousness, in the past, future or present, internal or external, coarse or fine, un -exalted or exalted, far or near, all consciousness is not mine.I’m not that, it is not my self. This is seen with right wisdom as it really is. Aggivessana, with this much, my disciples have done the work in my dispensation, followed the advice, dispelling doubts have become confident not relying on a teacher abide.Good Gotama, how does the bhikkhu become perfect with desires destroyed, the holy life lived having done what should be done, the weight put down, attained the highest good, the desire ‘to be’ destroyed, and rightly knowing released..Here, Aggivessana, whatever matter, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all matter is not mine. I’m not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings*2). Whatever feelings, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all feelings are not mine. I’m not that, it’s not my self. This should be seen with right wisdom, as it really is and the mind released without holdings..Whatever perceptions, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all perceptions are not mine. I’m not that, it’s not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings.Whatever determinations, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all determinations are not mine. I’m not that, it’s not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings. Whatever consciousness, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all consciousness is not mine. I’m not that, it’s not my self. This should be seen with right wisdom, as it really is, and the mind released without holdings.Aggivessana, when this much is done the bhikkhu is perfect with desires destroyed, the holy life lived, what should be done, done, the weight put down, come to the highest good, the desires ‘to be’ destroyed, and rightly knowing is released. Aggivessana, the mind of the bhiikkhu so released is endowed with three nobilities: The nobility of vision, the nobility of method, and the nobility of release. Aggivessana, the bhikkhu so released honours, reveres, and esteems the Thus Gone One:.The Blessed One is enlightened, preaches for enlightenment, the Blessed One tamed preaches for taming, the Blessed One appeased preaches for appeasement. The Blessed One crossed over, preaches for crossing over, the Blessed One extinguished preaches for extinguishing.
When this was said Saccaka the son of Nigan.tha said thus to the Blessed One; We were bold and daring and thought should insult good Gotama with a dispute. One insulting a furious elephant would be safe, yet not a man insulting good Gotama. There is safety to a man disturbing a burning flame, but there is no safety to a man insulting good Gotama. A man insulting a venomous snake would find safety, yet one insulting good Gotama would not find safety. We were bold and daring and thought to insult good Gotama with a dispute. May good Gotama, accept tomorrow’s meal from me together with the Community of bhikkhus. The Blessed One accepted in silence.
Then Saccaka the son of Nigan.tha knowing that the Blessed One had accepted addressed the Licchavis: Good Licchavis, listen. I have invited the Blessed One and the Community of bhikkhus for tomorrow’s meal. Bring what ever you think is suitable. Then those Licchavis at the end of that night brought five hundred bowls filled with cooked rice. Saccaka the son of Nigan.tha too caused to prepare plenty of nourishing eatables and drinks in his own monastery, and informed the time to the Blessed One: Good Gotama, it is time, the food is ready. Then the Blessed One putting on robes in the morning and taking bowl and robes, approached the monastery of Saccaka the son of Nigan.tha and sat on the prepared seat together with the Community of bhikkhus. Then Saccaka the son of Nigan.tha with his own hands offered plenty of nourishing eatables and drinks to the Community of bhikkhus headed by the Enlightened One. Saccaka the son of Nigan.tha saw that the Blessed One had finished taking the meal and had put away the bowl, then he took a low seat sat on a side, and said to the Blessed One. May the excellent merits of this offering, be to those givers. Aggivessana, may merits accrued from offerings made to you, not free from greed, hate and delusion, be to the givers. May merits accrued from making offerings to me, free of greed, hate and delusion,*3) be to you. .
Notes
1.Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions are impermanent. Determinations are impermanent and consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions are not self. Determinations are not self, and consciousness is not self. All determinations are impermanent. All things are not self rupee;.m bhikkhave anicca.m, Vedanta Anita, SA~n~Ana Anita, sankhaaraa Anita, vi~n~naana.m anicca.m.ruupa.m bhikkhave Anita, Vedanta Anita, SA~n~Ana Anita, sankhaaraa Anita, vi~n~naana.m Anita, sable sankhaaraa Anita, sable shame anattaa.ti'. This is the quintessence of the Teaching of the Blessed One, to drive this home is the realization of the Teaching. These things, matter, feelings, perceptions,determinations and consciousness should be thoroughly understood first. It is for this purpose that the words of the Blessed One should be widely read, discriminatingly thought about and the essence taken.
2.Whatever matter, in the past, future or present, internal or external, coarse or fine, UN-exalted or exalted, far or near, all matter is not mine. I’m not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings yanking ruupa.m atiitaanaagata paccuppanna.m ajjhattha.m Vera bahiddhaa Vera olaarika.m Vera sukhuma.m Vera hiina.m Vera paniita.m Vera yam durum snatch Vera, saber ruupa.m ‘neta.m mama nesohamasmi names attar eva.m eta.m yathaabhuuta.m samara~n~Napa Divs. anupaadaa vomit hoot This selection shows how the mind is released from matter, and there are four more selections to show how the mind is released from feelings, perceptions, determinations and consciousness. These five together are the five holding masses which is equivalent to the self view. If someone makes an effort to undo his ties to at least one of these, he makes a steadfast attempt to lessen his self view. That is the training in the dispensation of the Blessed One.This kind of concentration is called ‘vipassanaa' in Pali.The translation of which is seeing with insight.
3. Merits accrued from making offerings to me, free from greed, hate and delusion.’maadisa.m dakkhineyya.m aagamma viitaraaga.m viitadosa.m viitamoha.m, ta.m tuyha.m bhavissati’ The Blessed One tries to explain that offerings made to those free of greed, hate and delusion accrue the highest merit.
4. 6 Mahaasaccakasutta.m-(36)- The Major Discourse to Saccaka.
I heard thus.
At one time the Blessed One lived in the gabled hall in the Great forest in Vesaali. One day the Blessed One put on robes in the morning and taking bowl and robes was about to leave for the alms round. Then Saccaka the son of Nigan.tha walking and wandering for exercise approached the Great forest and the gabled hall. Venerable Aananda saw Saccaka the son of Nigan.tha coming in the distance and told the Blessed One: I see Saccaka the son of Nigan.tha coming in the distance. He is a clever disputant, considered wise and welcomed by many. Venerable sir, he desires to run down the Enlightened One, the Teaching and the Community of bhikkhus. Good if the Blessed One would sit a moment out of compassion. The Blessed One sat on the prepared seat. Then Saccaka the son of Nigan.tha approached the Blessed One, exchanged friendly greetings, sat on a side and said thus:.
Good Gotama, there are certain recluses and brahmins yoked to the development of the body and not the development of the mind. They experience bodily unpleasant feelings It happened that, to some who experienced these bodily unpleasant feelings even paralysis set in and even their hearts split and they vomited hot blood and sometimes their minds were deranged .Good Gotama, they have a mind, led by the body and over powered by the body. Why is that? Because the mind is not developed. Good Gotama, there are certain recluses and brahmins yoked to the development of the mind and not the development of the body. They experience mental unpleasant feelings. It happened that to some who experienced these mental unpleasant feelings, even paralysis set in and even their hearts split and they vomited hot blood and sometimes their minds were deranged. Good Gotama, they have a body led by the mind and over powered by the mind. Why is that? Because the body is not developed. . It occurs to me, that the disciples of good Gotama abide yoked to the development of the mind and not the development of the body.
Aggivessana, what have you heard about the development of the body. Good Gotama, Nanda Vaccha, Kisa Sankicca, and Makkhali Gosaala, go without clothes, without manners lick their hands. They do not accept an invitation, nor extend an invitation. Do not accept what is brought, or what is specially prepared. Do not accept from the rim of a pot or the rim of a cooking vessel, or when a goat is about the place. Do not accept across a stick or broom. Do not accept from two partaking food, from a woman bearing child, from a woman giving suck, from a woman gone with a man, from a defiled woman, or from where she is supported. Do not accept from a place where flies abound. Do not accept fish or meat, or intoxicating drinks or brewed drinks. They support themselves in one house, on one morsel, in two houses on two morsels, ----or in seven houses on seven morsels. Or they are supported on what is given by one woman, two women,---- or even seven women. Or are supported on what is brought by one man, two men, --- or seven men. They are yoked to this method of partaking food for half a month- What Aggivessana are they supported on that much only? No good Gotama, on some days, they partake superior eatables and drinks and grow and develop their bodily powers.Aggivessana, what they once give up, is taken up again, and there is increase and decrease to this body. Aggivessana, what have you heard about the development of the mind?. When asked about the development of the mind, Aggivessana could not explain.
Then the Blessed One said to Saccaka the son of Nigan.tha, Aggivessana, what you earlier told as development of the body, is not the rightful development of the body in the dispensation of the noble ones. You do not know the development of the body, so from where could you know the development of the mind? Yet I will explain to you the undeveloped body and the undeveloped mind, the developed body and the developed mind. Attend carefully and listen. Saccaka the son of Nigan.tha agreed and the Blessed One said.
Aggivessana, how is the undeveloped body and the undeveloped mind. Here to a not learned ordinary man arises a pleasant feeling. Touched by that pleasant feeling he becomes greedy for pleasantness, then that pleasant feeling fades. With its fading arises unpleasant feelings. Touched by that unpleasant feeling he grieves, laments and beats his breast and comes to bewilderment of mind. Aggivessana, to him, arisen pleasant feelings take hold of the mind completely
and settle on account of the undeveloped body, and arisen unpleasant feelings take hold of the mind completely and settle on account of the undeveloped mind. Aggivessana, arisen pleasant feelings take hold of the mind completely and settle on account of the undeveloped body. Arisen unpleasant feelings take hold of the mind completely and settle on account of the undeveloped mind.This is the undeveloped body and the undeveloped mind*1). Aggivessana, how is the developed body and the developed mind?.
Here, to the learned noble disciple arises a pleasant feeling, touched by that pleasant feeling does not become greedy for pleasantness. When that pleasant feeling fades unpleasant feelings arise. Touched by that unpleasant feeling he does not grieve, lament, and beat the breast and does not come to bewilderment of mind. Aggivessana, to him, arisen pleasant feelings do not take hold of the mind and settle on account of the developed body, and arisen unpleasant feelings do not take hold of the mind and settle on account of the developed mind. Aggivessana, to whomever arisen pleasant feelings do not take hold of the mind and settle on account of the developed body, and arisen unpleasant feelings do not take hold of the mind and settle on account of the developed mind. This is the developed body and the developed mind*2). .. .
I’m pleased, and sure that good Gotama is with developed body and developed mind..Indeed Aggivessana, you speak words close upon praise, yet I will tell you how, from the day I shaved head and beard, put on yellow clothes, left the household and became a homeless, how it was not possible that arisen pleasant feelings should take hold of my mind and settle, arisen unpleasant feelings should take hold of my mind and settle.Is it that such pleasant feelings do not arise to good Gotama to take hold of the mind and settle? Such unpleasant feelings do not arise, to take hold of the mind and settle? Aggivessana, how could it not be?
‘Aggivessana, before my enlightenment, when I was not enlightened, yet a seeker of enlightenment, it occurred to me: The household life is full of troubles and defilements. It is not possible to lead the completely pure holy life while living in a household. What if I shaved head and beard, donned yellow clothes and went forth. Even in the prime of youth, with black hair, against the wish of mother and father, when they were crying with tearing eyes, I shaved head and beard, donned yellow robes leaving the household became homeless. I becoming a seeker of good and a seeker of the incomparable peaceful state approached Aalaara Kaalaama and said: Venerable one, I want to lead the holy life in this dispensation.’ ‘Come friend, the wise before long realize this teaching and abide like the teacher. Aggivessana, I quickly learned that Teaching to acknowledge I know and see by uttering and reciting as the elders did. Then it occurred to me merely with this faith Aalaara Kaalaama would not acknowledge, I know and realized this Teaching. Indeed he abides knowing and seeing this teaching. Then I approached Aalaara Kaalaama and asked him. Venerable one, how do you abide knowing and realizing this teaching? Aalaara Kaalaama declared the sphere of nothingness. Then it occurred to me, it is not only Aalaara Kaalaama who has faith, effort, mindfulness, concentration, and wisdom. I too have faith, effort, mindfulness, concentration and wisdom. I will arouse effort to realize this Teaching realized by him. Before long I realized that Teaching. Then I approached Aalaara Kaalaama and asked: Venerable one, is it this much, the teaching you have realized. Friend, it is this much only, the teaching that I have realized, declare and abide in. Then I said, I too have realized this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life. That the Teaching I have realized, you too have realized. So that, whatever Teaching, I know, that, you too know. Now the two of us are on equal grounds. Let us together guide this following. Aggivessana, it was in this manner that my teacher Aalaara Kaalaama honoured me, his pupil, giving me equal status. Then it occurred to me: This teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of nothingness only. Not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state I approached Uddaka Raamaputta and said. Venerable one, I want to lead the holy life in this dispensation. Come friend, wise ones, before long realize this teaching and abide like the teacher. Aggivessana, I quickly learned that teaching to acknowledge, I know and see to utter and recite as the elders did. Then it occurred to me. Merely with this faith, Uddaka Raamaputta would not acknowledge I know and have realised this Teaching. Indeed he abides knowing and seeing this Teaching. Then I approached Uddaka Raamaputta and asked him. Venerable one, how do you know and realize this teaching? Uddaka Raamaputta declared the sphere of neither perception-nor non-perception. Aggivesssana, then it occurred to me. It is not only Uddaka Raamaputta who has faith, effort, mindfulness, concentration, and wisdom. I too have faith, effort, mindfulness, concentration and wisdom. What if I put forth effort to realize this. Before long I realized that teaching. Then I approached Uddaka Raamaputta and asked him. Venerable one, is it this much, the Teaching, you have realized? Friend, it is this Teaching that I have realized, declare and abide Then I said, I too have realized this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life. The teaching I have realized, you too have realized.. So that Teaching I know, you too know. Now the two of us are on equal grounds. Come friend, you guide this following. Thus Uddaka Raamaputta my co-associate put me in the place of his teacher. Then it occurred to me. This Teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of neither-perception-nor-non-perception only. Not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state wandering in stages came to the village of Senaani in Uruwela, there I saw a pleasant piece of land, with a forest, a flowing river with well formed white banks and in the vicinity a village to pasture. Then it occurred to me: Indeed this stretch of land is pleasant, there is a forest, a flowing river and in the vicinity is a village to pasture. Then I sat thinking this is the ideal place to make effort for a clansman
Aggivessana, then three comparisons occurred to me never heard before. Just as a man would come with an over cover to a wet, sappy log of wood put in the water saying, I will make fire out of this. Aggivessana, would he be able to make fire rubbing on that wet sappy log of wood? No, good Gotama.. What is the reason?.That wet, sappy log of wood put in the water, when rubbed with the over cover, will not produce fire. That man will reap only fatigue. Aggivessana, in the same way, when recluses or brahmins, abide not even bodily secluded from sensuality the sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning not well turned out internally. They experience sharp rough unpleasant feelings and it is not possible that they should realize knowledge and vision and noble enlightenment...Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings it is not possible that they should realise knowledge and vision and noble enlightenment. This is the first comparison that came to me not heard before.
Aggivessana, then another comparison came to me never heard before. A man would come with an over cover to a sappy log of wood put on dry land, far away from water saying I will make fire out of this. Aggivessana, would he be able to make fire rubbing that sappy log of wood put on dry land far away from water? Good Gotama, that sappy log of wood, however far it may be from water, rubbed with the over cover would not produce fire. That man will reap only fatigue. Aggivessana, in the same way, recluses and brahmins that abide not even bodily secluded from sensuality that sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning not well turned out internally, experience sharp rough unpleasant feelings. It is not possible that they should realize knowledge and vision and noble enlightenment. Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings, it is not possible that they should realize knowledge and vision and noble enlightenment This is the second comparison that came to me not heard before.
Aggivessana, a third comparison came to me never heard before. Just as a man would come with an over cover to a dry sapless log of wood, thrown far away from water, saying I will make fire out of this. Aggivessana, would he be able to make fire rubbing that dry sapless log of wood, thrown far away from water? Yes, good Gotama.What is the reason? That dry sapless log of wood, thrown far away from water, rubbed with the over cover would produce fire. Aggivessana, in the same way, recluses and brahmins that abide bodily secluded from sensuality that sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning well turned out internally, experience sharp rough unpleasant feelings. Yet it is possible that they should realize knowledge and vision and noble enlightenment..Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings it is possible that they should realize knowledge and vision and noble enlightenment. This is the third comparison that came to me not heard before.
Aggivessana, it occurred to me, what if I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind. Then even while sweat was dripping from my armpits, I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind. Like a strong man taking hold of a weaker one would press him and worry him. In the same manner I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind, while sweat was dripping from my arm pits. My effort was aroused repeatedly, unconfused mindfulness established, the body was not appeased owing to the difficult exertion. Aggivessana, even these arisen unpleasant feelings did not take hold of my mind and settle.
Aggivessana, then it occurred to me, what if I practiced stopping the in-breaths and the out-breaths, entering through the nose and mouth When I practiced stopping in-breaths and out-breaths entering through the nose and mouth, air entering through the ear lobes made much noise. It was like the sound that came from the bellows of the smithy. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, air entering through the ear lobes made much noise My effort was aroused repeatedly, my mindfulness was established, the body was not appeased owing to the difficult exertion. Aggivessana, even these arisen unpleasant feelings did not take hold of my mind and settle.
Aggivessana, then it occurred to me what if I practiced stopping the in-breaths and the out-breaths further. I stopped the air, entering through the nose and mouth and ear lobes. When I practiced stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes, a lot of air disturbed my top.. Like a strong man was carving my top with a sharp blade. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, and ear lobes, a lot of air disturbed my top. My effort was aroused repeatedly, my mindfulness was established, the body was not appeased owing to the difficult exertion. Aggivessana, even these arisen unpleasant feelings did not take hold of my mind and settle.
Aggivessana, then it occurred to me what if I practiced stopping the in-breaths and the out-breaths still more. I stopped the air, entering through the nose, mouth and ear lobes, further.. When I practiced stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes further, I felt a lot of pain in the head...Like a strong man giving a head wrap with a strong turban. In the same manner when I stopped in-breaths and out breaths, entering through the nose, mouth, and ear lobes further, I felt a lot of pain in the head. My effort was aroused repeatedly, unconfused mindfulness established, the body was not appeased owing to the difficult exertion. Aggivessana, even then these arisen unpleasant feelings did not take hold of my mind and settle
Aggivessana, then it occurred to me what if I practiced stopping the in-breaths and the out-breaths, for a longer time. I stopped the air, entering through the nose mouth and ear lobes, for a longer time When I practiced stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes for a longer time, I felt a lot of pain in the stomach .As though a clever butcher or his apprentice was carving the stomach with a butcher’s knife. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, and ear lobes for a longer time I felt a lot of pain in the stomach. My effort was aroused repeatedly, unconfused mindfulness established. My body was not appeased owing to the difficult exertion. Aggivessana, even then these arisen unpleasant feelings did not take hold of my mind and settle.
Aggivessana, then it occurred to me what if I practiced stopping the in-breaths and the out-breaths, for a longer time. I stopped the air, entering through the nose mouth and ear lobes, for a longer time. When I practiced stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes for a longer time, I felt a lot of burning in the body. Like a strong man taking a weaker one, by his hands and feet was burning and scorching him in a pit of burning charcoal.. In the same manner when I stopped in-breaths and out breaths, entering through my nose and mouth, and ear lobes for a longer time I felt a lot of burning in the body.. My effort was aroused repeatedly, unconfused mindfulness established, the body was not appeased owing to the difficult exertion. Aggivessana, even then these arisen unpleasant feelings did not take hold of my mind and settle. Then the gods seeing me thus said, the recluse Gotama is dead. A certain deity said thus: The recluse Gotama is not dead. Will not die. Will become perfect like this.
Aggivessana, then it occurred to me, what if I give up partaking all food. The gods approached me and said, good sir, do not fall to that method, if you do we will inject heavenly essence through the pores of the skin and will support. you Then it occurred to me: When I abstain from all food if these gods inject, heavenly essence, that action of mine would be a deception. So I dismissed those gods.
Aggivessana, then it occurred to me, what if I partake food in trifling amounts, drop by drop, the essence of, green grams, peas, chick-peas or pea soup. I partook food in trifling amounts, the essence of, green grams, peas, chick peas, or pea soup. Partaking food in this manner my body emaciated much. I looked as though I had reached my eightieth year or had come to the end of life Thus were my limbs large and small. My back was like a camel’s foot, the backbone was like a threaded string of beads when bending and stretching, My rib bones were like the beams of the roof of a decaying hall, that were about to fall apart. My eyes, deeply set in the sockets were like two stars set in a deep well. The skin of my head was like a bitter- goad plucked young and dried in the sun and hot air. Thus were my limbs large and small owing to taking trifling amounts of food. When I touched the skin of the stomach, I got hold of the back bone. When excreting or urinating, I fell face downwards. If I touched the body to appease it, the hairs of the body decayed at the roots fell off. Thus was my body owing to taking trifling amounts of food. People seeing me said, the recluse Gotama is dark. One said, he is not dark but tan. Another said the recluse Gotama is neither dark nor tan but of golden hue. Aggivessana, my pure skin complexion was destroyed owing to partaking trifling amounts of food.
Aggivessana, then it occurred to me, whoever recluse or brahmin experienced sharp, rough, unpleasant feelings, in the past, he did not experience anything more than this. Whoever recluse or brahmin, would experience sharp rough unpleasant feelings in the future, would not experience anything more than this. Whoever recluse or brahmin experiences sharp, rough, unpleasant feelings, at present, he does not experience anything more than this. It occurred to me: Doing these difficult exertions, I will not attain, any noble distinctive knowledge and vision above human. There should be some other method for the realization of enlightenment. Then Aggivessana, I recalled the experience under the shade of the rose apple tree near my father’s field: Secluded from sensual thoughts and secluded from thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion, how I attained to the first jhaana. Then consciousness arose is this the path to enlightenment. .I thought, why should I fear this pleasantness, which is other than sensual pleasure and away from thoughts of demerit
Aggivessana, then it occurred to me, it is not easy to attain that pleasantness with this emaciated body, what if I take some coarse food some cooked rice and bread. At that time the fivefold bhikkhus attended on me, thinking whatever noble thing the recluse Gotama attains he will inform us. When I partook of coarse food such as cooked rice and bread, they went away thinking the recluse Gotama has given up exerting and has returned to abundance.
Partaking coarse food and gaining strength, secluded from sensual thoughts and thoughts of demerit with thoughts and discursive thoughts and with joy and pleasantness born of seclusion I attained to the first jhaana. Aggivessana, even those arisen pleasant feelings did not take hold of my mind and settle. Overcoming thoughts and discursive thoughts, with the mind internally appeased, and brought to a single point, without thoughts and discursive thoughts and with joy and pleasantness born of concentration I attained to the second jhaana. Aggivessana, even those arisen pleasant feelings did not take hold of my mind and settle. With equanimity to joy and detachment abode mindful and aware, and with the body experienced pleasantness and attained to the third jhaana. To this abiding the noble ones said, abiding mindfully in pleasantness. Aggivessana, even those pleasant feelings did not take hold of my mind and settle. Dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity, I attained to the fourth jhaana. Aggivessana, even those pleasant feelings, did not take hold of my mind and settle.
When the mind was concentrated, pure, free from minor defilements, malleable workable not disturbed, I directed the mind for the knowledge of previous births. I recollected the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details I recollected. the manifold previous births...Aggivessana, this is the first knowledge I attained in the first watch of the night, ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle..
When the mind was concentrated, pure, free from minor defilements malleable workable not disturbed, I directed my mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, I saw beings disappearing and appearing un -exalted and exalted, beautiful and ugly, arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human, I saw beings disappearing and appearing. Aggivessana, this is the second knowledge I attained in the second watch of the night. Ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
When the mind was concentrated, pure, free from minor defilements, was malleable workable not disturbed, I directed the mind for the destruction of desires.. Knew this is unpleasant, knew this is arising of unpleasantness, knew this is cessation of unpleasantness and knew this is the path to the cessation of unpleasantness as it really is.: Knew these are desires, knew the arising of desires, knew the cessation of desires and knew the path to the cessation of desires as it really is. I, knew and saw them and the mind was released, from sensual desires, from desires ‘to be’, and from ignorant desires When released knowledge arose, I’m released, birth is destroyed, what should be done is done.. The holy life is lived to the end. I knew, there is nothing more to wish. Aggivessana, this is the third knowledge, I attained in the last watch of the night. Ignorance was dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
Aggivessana, I know of giving instructions to innumerable crowds. Of them a certain one would think, it is to me that the recluse Gotama is preaching. Aggivessana, it should not be thought in that manner. Thus Gone Ones preach with the intention of making others knowledgeable. I on the other hand, at the end of that discourse, establish my mind on the same thought I was established in, before the discourse.Good Gotama, after the attainment of perfection, and rightful enlightenment, do you know of sleeping in the day time? In the last month of Summer, after returning from the alms round having folded the robe in four and turning to my right, I know of going to sleep mindful and aware. Some recluses and brahmins say that, it is abiding in delusion. Aggivessana, with this much it is not a deluded abiding, nor a non-deluded abiding. Yet I will tell you the deluded abiding and the non-deluded abiding. Listen and attend to it carefully.
Aggivessana, if someone’s desires, the defilements to be born again, with unpleasant results of future birth, decay and death are not dispelled, to that I say delusion. When desires are not dispelled, that is delusion.. Aggivessana, if someone’s desires, the defiling things to be born again, with unpleasant results of future birth, decay, death are dispelled, to that I say non-delusion. When desires are dispelled, that is non-delusion. Aggivessana, in the Thus Gone One, the desires, the defiling things to be born again, with unpleasant results of future birth, decay and death are dispelled .They are pulled out from the roots, made palm stumps and made things that would not rise again. Aggivessana, when the top of the palm is cut, it would not grow again. The desires, defiling things to be born again, with unpleasant results of future birth, decay and death are dispelled in the Thus Gone One, and made things that would not rise again.
When this was said Saccaka the son of Nigan.tha said thus to the Blessed One. It is wonderful when questions closely directed are asked, the purity of the skin becomes more apparent and the face becomes pleasant, as it is of the perfect rightfully enlightened one. I have experience of disputing with Puraana Kassapa, when refuted he turned the question aside and showed ill will and displeasure. On the other hand when questions closely directed are asked, the purity of the skin colour becomes more apparent and the face becomes pleasant as it is of the perfect rightfully enlightened one.. I have experience of disputing with Makkhali Gosaala—Ajita Kesakambala—Pakudha Kaccaayana,--Sa~njaya Bela,t.thiputta—with Nigan.thanaataputta, when refuted he turned the question aside and showed ill will and displeasure. On the other hand when questions closely directed are asked, the purity of the skin colour becomes more apparent and the face becomes pleasant as it is of the perfect rightfully enlightened one..Good Gotama, now we will go we have much work to do. Aggivessana, do as you think fit.
Then Saccaka the son of Nigan.tha delighted and agreeing with the words of the Blessed One got up from his seat and went away. . .. .
Notes.
1.Aggivessana, this is the undeveloped body and the undeveloped mind.’eva.m kho Aggivessana, abhaavita khaayoca abhaavita cittoca’ The Blessed One explains, the feelings of a worldling.Arisen pleasant feelings take hold of the mind completely and settle on account of the undeveloped body. Arisen unpleasant feelings take hold of the mind completely and settle on account of the undeveloped mind.Pleasant feelings constantly arise, at one or the other of the doors of mental contact. It’s when they fade that unpleasant feelings arise.‘sukha, dukkha’ When these two feelings take hold of the mind and settle, it is called dukkha-unpleasant.The Blessed One throughout this sutta, explains that the mind should be freed from these feelings. The mind should not be elevated on account of pleasant feelings and it should not be depressed on account of unpleasant feelings. For this we should be watchful of feelings, see how they arise, see how they fade and see how they fade for good.
2 Aggivessana, this is the developed body and the developed mind. ‘eva.m kho Aggivessana, bhaavita khaayoca bhaavita cittoca’. The Blessed One alludes the developed body and the devloped mind to those who are perfect ie. arahants. Throughout this sutta it is shown, how the Blessed One had not settled in the worst of feelings, nor in the best of feelings, ie those attained to in the jhaanas and the higher abidings. The mind should be released from all these feelings.
4. 7. Cuulatanhaasankhayasutta.m- (37)The Shorter Discourse On the
Destruction of Craving.
I heard thus.
At one time the Blessed One was living in the Pubba monastery, in the palace of Migaara’s mother in Saavatthi. Then Sakka the king of gods approached the Blessed One, worshipped, stood on a side and said thus: Venerable sir, how is the bhikkhu released, by destroying craving in short? How does he become perfect, come to the end of the yoke and end of the holy life and become the chief among gods and men?
Here, king of gods, the bhikkhu becomes learned, that anything is not suitable to settle in. Becomes learned, learning all things thoroughly and accurately recognising all things Feels all feelings pleasant, unpleasant or neither unpleasant nor pleasant. In those feelings he sees impermanence, detaches the mind from them, and sees their cessation, and gives them up. Abiding seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry. Not worried is internally extinguished. Birth is destroyed, done what should be done, the holy life lived, knows there is nothing more to wish. O! king of gods, with this much, the bhikkhu is highly perfect, thoroughly come to the end of the yoke, is released by the destruction of craving and becomes the chief among gods and men. Then the king of gods, delighting and agreeing with the words of the Blessed One worshipped and circumambulated the Blessed One and vanished from there itself.
At that time venerable Mahaamoggallaana was seated near the Blessed One and it occurred to venerable Mahaamoggallaana did this non-human really understand the words of the Blessed One, delighted vanish or didn’t he, I should find it out. Then venerable Mahaamoggallaana, as a strong man would stretch his bent arm or bend his stretched arm, vanished from the Pubba monastery the palace of Migaara’s mother and appeared with the gods of the thirty two. At that time Sakka the king of gods was in the park of the single white lotus attended by the fivefold heavenly music. Sakka the king of gods seeing venerable Mahaamoggallaana coming in the distance, dismissed the fivefold heavenly music approached venerable Mahaamoggallaana and said: Welcome! Sir Moggallaana, it is after a long time that sir Moggallaana has found an occasion to come here. Sit, sir, the seat is ready. Venerable Mahaamoggallaana sat on the prepared seat. Sakka the king of gods too sat on a low seat, and venerable Mahaamoggallaana said thus to the king of gods.
Kosiya, how did the Blessed One explain to you the release through the destruction of craving in short. We too like to hear it. Good sir, we have much work to do, and much to do for the gods of the thirty two. Yet sir, Moggallaana, we heard it, grasped it well, thoroughly considered it and bore it in mind, and we vanished immediately. In the past there was a battle between the gods and the demi gods. We defeated the demi gods in that battle and on returning after the victory to celebrate the victory, I created a mansion named Vejanta This mansion has one hundred pinnacles, and each pinnacle has seven, seven hundred gables, each gable has seven nymphs and each nymph has seven attendants. Sir, Moggallaana, do you desire to see the splendour of the Vejanta mansion. Venerable Mahaamoggallaana accepted in silence.
Then Sakka the king of gods and Vessavana the great king .approached the Vejanta mansion following venerable Mahaamoggallaana. Seeing venerable Mahaamoggallaana approaching in the distance, the attendants of Sakka the king of gods entered their own rooms with remorse and shame, like the daughters -in -law who have seen the mother-in-law. Then Sakka the king of gods and Vessavana the great king wandering to and fro in the Vejanta palace said. Sir Moggallaana look at the splendour of the Vejanta palace. This splendour is on account of venerable Kosiya having done merit in the past. Even people seeing something good would say, it is splendid, would say it is the work of the gods of the thirty two. Venerable Kosiya lives in splendour owing to having done merit in the past. Then it occurred to venerable Mahaamoggallaana. This foolish non human lives in negligence, what if I arouse consternation in him. Then venerable Mahaamoggallaana exercised a psychic power by which he caused the Vejanta mansion to shake and tremble with his toe. Sakka the king of gods, the great king Vessavana and the retinue of gods of the thirty three, were amazed, and surprised to think that a recluse could shake violently a heavenly mansion with the toe of his foot. Then venerable Mahaamoggallaana knowing that Sakka the king of gods was frightened and was with hairs standing on end, said thus to him.
Kosiya, how did the Blessed One tell you the release through the destruction of craving in short, we too would like to hear it Sir, Moggallaana, I approached the Blessed One, worshipped, stood on a side and said thus: Venerable sir, how is the bhikkhu released with the destruction of craving in short? How is he highly perfected, thoroughly come to the end of the yoke and the end of the holy life and become the chief among gods and men? Sir, Moggallaana then the Blessed One said thus:to me. Here, king of gods, the bhikkhu becomes learned, that anything is not suitable to settle in. He becomes learned, learning all things thoroughly, accurately recognising all things, feels whatever feelings pleasant, or unpleasant or neither unpleasant nor pleasant. He sees impermanence in those feelings, detaches the mind from them, sees their cessation, and gives them up. Thus abiding seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry, not worried is internally extinguished. Birth is destroyed, what should be done, is done. The holy life lived, knows there is nothing more to wish. O! king of gods, with this much done, the bhikkhu is released with the destruction of craving in short. Thus he becomes highly perfected, thoroughly come to the end of the yoke, end of the holy life and becomes the chief among gods and men.. Sir, Moggallaana, the Blessed One explained the release through the destruction of craving in short thus . Then venerable Mahaamoggallaana delighting and agreeing with the words of Sakka the king of gods vanished from the presence of the gods of the thirty three and appeared in the Pubba monastery the palace of Migaara’s mother as a strong man would stretch his bent arm or bend his stretched .arm. Soon after venerable Mahaamoggallaana had left, the attendant gods of Sakka the king of gods said thus to him-Sir, is that the Blessed One your teacher-Sirs he is not the Blessed One, our Teacher, he is a co-associate of mine. Venerable Mahaamoggallaana..It is gain for you sir, your co-associate is so powerful, so what about your Teacher.
Then venerable Mahaamoggallaana approached the Blessed One worshipped and sat on a side and said thus to the Blessed One: Venerable sir, does the Blessed One remember explaining the release through the destruction of craving in short to a certain powerful non human. Mahaamoggallaana, I remember. Here, Sakka the king of gods approached worshipped me and stood on a side and asked Venerable sir, how is the bhikkhu released with the destruction of craving in short? How does he become highly perfect and thoroughly come to the end of the yoke and the end of the holy life. Moggallaana, when this was said, I said thus, to Sakka the king of gods, Here, king of gods, the bhikkhu becomes learned, that anything is not suitable to settle in. He becomes learned, learning all things thoroughly and accurately recognising all things. He feels whatever feelings pleasant, or unpleasant or neither unpleasant nor pleasant.He sees impermanence in these feelings. Detaching his mind from them and seeing their cessation, gives them up.Thus he abides seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry. Not worried is internally extinguished. Birth is destroyed. What should be done is done, the holy life lived, knows there is nothing more to wish. O! king of gods, with this much done the bhikkhu is released with the destruction of craving in short. Become highly perfect, thoroughly come to the end of the yoke and the end of the holy life. Becomes the chief among gods and men.. Moggallaana, I remember explaining the release through the destruction of craving in short to Sakka the king of gods, thus.
The Blessed One said thus and venerable Mahaamoggallaana delighted in the words of the Blessed One.
4..8 Mahaatanhaasankhayasutta.m-(38) The Major Discourse on the
Destruction of
Craving
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time to a bhikkhu named Saati the son of a fisherman this view had arisen: As I know the Teaching of the Blessed One this consciousness transmigrates through existences, not anything else. Many bhikkhus, heard that this evil view had arisen to a bhikkhu, named Saati the son of a fisherman: ‘As I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else’. Then those bhikkhus approached, bhikkhu Saati the son of a fisherman and asked: Friend, Saati, is it true, that such an evil view has arisen to you: ‘As I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else’Yes, friends, as I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else. Then those bhikkhus, desirous of dissuading the bhikkhu Saati from that evil view, cross questioned, asked for reasons and studied with him: Saati, do not say that, do not blame the Blessed One. It is not good to blame the Blessed One. The Blessed One did not say this. The Blessed One has said in various ways, that consciousness arises dependently. Without a cause there is no arising of consciousness. Even when those bhikkhus, cross questioned, asked for reasons and studied together with him, he held on to his evil view tenaciously and would not give it up and said. ‘As I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else’
As those bhikkhus could not dissuade the bhikkhu Saati from that evil view, they approached the Blessed One, worshipped, and sat on a side. They said to the Blessed One: Venerable sir, to a bhikkhu named Saati the son of a fisherman this view has arisen: ‘As I know the Teaching of the Blessed One this consciousness transmigrates through existences, not anything else’ Then we approached the bhikkhu Saati and asked him. Friend, Saati, is it true, that such an evil view has arisen to you: ‘As I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else’.Venerable sir, bhikkhu Saati said thus to us. Yes, friends, ‘as I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else’. Then, we bhikkhus, desirous of dissuading the bhikkhu Saati from that evil view, cross questioned, asked for reasons and studied with him: Saati, do not say that. Do not blame the Blessed One. It is not good to blame the Blessed One. The Blessed One did not say this. The Blessed One has said in various ways, that consciousness is dependently arisen. Without a cause there is no arising of consciousness. Even when we cross questioned, asked for reasons and studied together with him, he held on to his evil view tenaciously and would not give it up. As we could not dissuade the bhikkhu Saati from that evil view, we approached the Blessed One, to inform about this.
Then the Blessed One addressed a certain bhikkhu: Come! Bhikkhu, address the bhikkhu Saati in my words, tell that the Teacher wants him That bhikkhu agreed and approached the bhikkhu Saati and said the Blessed One wants you. Bhikkhu Saati said yes friend and approached the Blessed One, worshipped and sat on a side.Then the Blessed One addressed the bhikkhu Saati: Saati, is it true, that such an evil view has arisen to you. ‘As I know the Teaching of the Blessed One, this consciousness tansmigrates through existences, not anything else’.. Yes, venerable sir, as I know the Teaching of the Blessed One, this consciousness transmigrates through existences, not anything else. Saati, how is that consciousness? Venerable sir, this uttering and feeling one, that reaps the results of actions good and evil done here and there. Foolish man, to whom do you know me having preached this Teaching. Haven’t I told, in various ways that consciousness is dependently arisen. Without a cause, there is no arising of consciousness. Yet, you foolish man, because of your wrong grasp, blame me, destroy yourself, and accumulate much demerit and that will be for your undoing and unpleasantness for a long time.
Then the Blessed One addressed the bhikkhus, Bhikkhus, what do you think, shouldn’t this bhikkhu Saati, son of a fisherman be chastised from this dispensation of the Teaching. What is good, venerable sir, why shouldn’t we? When this was said, the bhikkhu Saati became silent, confused, with drooping body and face turned down, sat down unable to reply. Then the Blessed One knowing that bhikkhu Saati son of a fisherman has become silent, confused, was unable to reply. Said thus to him. Foolish man you will be pointed out with your evil view. Now I am going to question the bhikkhus on this. Then the Blessed One, addressed the bhikkhus: Bhikkhus, do you too know this Teaching, wrongly grasped by the bhikkhu Saati the son of a fisherman. By that he blames me. Destroys himself, and accumulates much unpleasantness. No, venerable sir. In various ways we are told, that consciousness arises dependently.Without a cause there is no arising of consciousness. Bhikkhus, it is good, you know the Teaching preached by me. In various ways I have preached that consciousness arises dependently. Without a cause, there is no arising of consciousness. Yet, this bhikkhu Saati son of a fisherman, grasping this wrong view blames me and destroys himself, and accumulates much demerit. It will be for his undoing and unpleasantness for a long time.
Bhikkhus, founded on whatever, consciousness arises, it is reckoned on that. On account of eye and forms arises consciousness, it’s reckoned eye consciousness. On account of ear and sounds arises consciousness, it’s reckoned ear consciousness. On account of nose and smells arises consciousness, it’s reckoned nose consciousness. On account of tongue and tastes arises consciousness, it’s reckoned tongue consciousness.On account of body and touches arises consciousness, it’s reckoned body consciousness. On account of mind and ideas arises consciousness, it’s reckoned mind consciousness. Bhikkhus, just as based on whatever fire burns, it is reckoned by that. Fire ablaze with sticks is stick fire. Ablaze with twigs is twig fire. Ablaze with grass is grass fire. Ablaze with cowdung is cowdung fire. Ablaze with grain thrash is grain thrash fire. Ablaze with dirt is dirt fire. In the same manner consciousness on account is eye and forms is eye consciousness. Consciousness on account of ear and sounds is ear consciousness. Consciousness on account of nose and smells is nose consciousness. Consciousness on account of tongue and tastes is taste consciousness. Consciousness on account of body and touches is body consciousness. Consciousness
on account of mind and ideas is mind consciousness.
Bhikkhus, do you see, that it has arisen*?(1a) Yes, venerable sir. Do you see, that it arises supported? Yes, venerable sir. Bhikkhus, Do you see, that if the support ceases, the arising too ceases? Yes, venerable sir.
Bhikkhus, when not sure whether it has arisen do doubts arise? Yes, venerable sir.When not sure, whether it is supported, do doubts arise.?Yes, venerable sir. Bhikkhus, when not sure with the support ceasing the arisen too would cease, do doubts arise.? Yes, venerable sir.
Bhikkhus, do doubts of one fade, when he sees with right wisdom, that it has arisen? Yes, venerable sir. Bhikkhus, do doubts of one fade, when he sees with right wisdom, that they arise supported? Yes, venerable sir. Bhikkhus, do doubts of one fade, when he sees with right wisdom that with the cessation of supports the arisen too would cease? Yes, venerable sir
Bhikkhus, this has arisen, are you with dispelled doubts about that? Yes, venerable sir. Bhikkhus, this has arisen supported, are you with dispelled doubts about that? Yes, venerable sir. Bhikkhus, when the support ceases the arising too ceases, are you with dispelled doubts about that? Yes, venerable sir.
Bhikkhus, do you clearly see, as it really is, with right wisdom, this is arising?.Yes,venerable sir. Bhikkhus, do you clearly see, with right wisdom, that this arises supported?.Yes, venerable sir.Bhikkhus, do you clearly see, with right wisdom, that when the support ceases the arising too ceases? Yes, venerable sir.
Bhikkkhus, this view, so clean and pure, if you covet, fondle, treasure and take pride in it do you know this Teaching comparable to a raft, taught for the purpose of giving up and not for the purpose of holding? .No, venerable sir.Bhikkhus, this view of yours so clean and pure, do not covet, fondle, treasure and take pride in it. Do you know this Teaching comparable to a raft, taught for the purpose of giving up and not for the purpose of holding? Yes, venerable sir.
Bhikkhus, these four are the supports, for the arisen for the upkeep of beings and as help for those seeking birth. What four. Material food, coarse or fine, the second is contact, mental cogitation is third and consciousness is fourth.
Bhikkhus,from what do these four supports originate, rise, take birth and develop?
These four supports originate, rise, take birth and develop from craving.
Bhikkhus, from what does craving originate, rise, take birth and develop?
Craving originates, rises, takes birth and develops from feelings..
Bhikkhus, from what do feelings originate, rise, take birth and develop?
Feelings originate, rise, take birth and develop from contact.
Bhikkhus, from what does contact originate, rise, take birth and develop?.
Contact originates, rises, takes birth and develops from the six mental faculties.
Bhikkhus, from what do the six mental faculties originate, rise, take birth and develop?
The six mental faculties originate, rise, take birth and develop from name and matter.
Bhikkhus, from what do name and matter originate, rise, take birth and develop?
Name and matter originate, rise, take birth and develop from consciousness.
Bhikkhus, from what does consciousness originate, rise, take birth and develop?.
Consciousness originates rises, takes birth and develops from determinations.
Bhikkhus, from what do determinations originate, rise, take birth and develop?.
Determinations originate, rise, take birth and develop from ignorance
Thus bhikkhus, from ignorance determinations, from determinations consciousness, from consciousness name and matter, from name and matter the six mental spheres, from the six mental spheres, contact, from contact feelings, from feelings craving , from craving being, from being birth, from birth decay, death, grief, lament, unpleasantness, displeasure and distress arise. Thus the arising of this whole mass of unpleasantness.
Bhikkhus, it is said, decay and death arise from birth. Do decay and death arise from birth or not, or how does it happen here? Venerable sir, decay and death, arise from birth. It happens thus to us. Decay and death arise from birth.
Bhikkhus, it is said, birth arises from being*1). Does birth arise from being or not or how does it happen here? Venerable sir, birth arises from being, it happens thus to us. Birth arises from being.
Bhikkhus, it is said, being arises from holding*2). Does being arise from holding or not or how does it happen here? Venerable sir, being rises from holding. It happens thus to us. Being arises from holding. .
Bhikkhus, it is said, holding arises from craving*3). Does holding arise from craving or not or how does it happen here? Venerable sir, craving arises from holding. It happens thus to us. Craving arises from holding.
Bhikkhus, it is said, craving arises from feelings*4). Does craving arise from feelings or not or how does it happen here? Venerable sir, craving arises from feelings. It happens thus to us. Craving arises from feelings
Bhikkhus, it is said, feelings arise from contact*5). Do feelings arise from contact or not or how does it happen here? Venerable sir, feelings arise from contact It happens thus to us. Feelings arise from contact.
Bhikkhus, it is said, contact arises from the six mental spheres*6)..Does contact arise from the six mental spheres or not or how does it happen here?. Venerable sir, contact arises from the six mental spheres. It happens thus to us. Contact arises from the six mental spheres.
Bhikkhus, it is said, the six mental spheres arise from name and matter*7). Do the six mental spheres arise from name and matter, or not or how does it happen here?. Venerable sir, the six mental spheres, arise from name and matter. It happens thus to us. The six mental spheres arise from name and matter.
Bhikkhus, it is said, name and matter arise from consciousness*8). Do name and matter arise from consciousness, or not or how does it happen here?.Venerable sir, name and matter arise from consciousness. It happens thus to us. Name and matter. arise from consciousness.
Bhikkhus, it is said, consciousness arise from determinations*9) . Does consciousness arise from determinations, or not or how does it happen here? Venerable sir, consciousness arises from determinations. It happens thus to us. Consciousness arises from determinations.
Bhikkhus, it is said, determinations arise from ignorance*10) Do determinations arise from ignorance or not or how does it happen here?.Venerable sir, determinations arise from ignorance. It happens thus to us. Determinations arise from ignorance.
Good! Bhikkhus, you say this and I too say it. Thus when this is present, this happens.When this arises, this arise Such as, because of ignorance arise determinations. Because of determinations arise consciousness. Because of consciousness arise name and matter. Because of name and matter arise the six mental spheres. Because of the six mental spheres arise contact. Because of contact arise feelings. Because of feelings arise craving. Because of craving arise holding. Because of holding arise being. Because of being arise birth. Because of birth arise decay, death, grief, lament, unpleasantness, displeasure and distress. Thus arise the complete mass of unpleasantness. With the complete cessation of ignorance, cease determinations .With the complete cessation of determinations, cease consciousness. With the cessation of consciousness, ceases name and matter. With the cessation of name and matter, ceases the six mental spheres. With the cessation of the six mental spheres, ceases contact. With the cessation of contact, ceases feelings With the cessation of feelings, cease craving. With the cessation of craving ceases holding. With the cessation of holding, ceases being. With the cessation of being, ceases birth. With the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the complete cessation of unpleasantness. . . .
When birth ceases decay and death cease it is said.. Bhikkhus, do decay and death cease when birth ceases, or does it not or how does it happen. Venerable sir, when birth ceases decay and death cease. Thus it happens to us, when birth ceases decay and death cease.
When being ceases birth ceases it is said. .Bhikkhus, does birth cease when being ceases, or does it not, or how does it happen?. Venerable sir, when being ceases birth ceases. Thus it happens to us. When being ceases birth ceases.
When holding ceases being ceases it is said. Bhikkhus, does holding cease when being ceases, or does it not, or how does it happen.? Venerable sir, when holding ceases being cease. Thus it happens to us. When holding ceases being cease.
When craving ceases holding ceases it is said. Bhikkhus, does craving cease when holding ceases, or does it not, or how does it happen?. Venerable sir, when craving ceases holding cease. Thus it happens to us. When craving ceases holding ceases.
When feeling ceases craving ceases it is said, bhikkhus, does craving cease when feeling ceases, or does it not, or how does it happen?. Venerable sir, when feeling ceases craving ceases. Thus it happens to us. When feeling ceases craving ceases.
When contact ceases feeling ceases it is said, bhikkhus, does feeling cease when contact ceases or does it not, or how does it happen?. Venerable sir, when contact ceases feeling ceases. Thus it happens to us. When contact ceases feeling ceases.
When the six mental spheres cease contact ceases it is said. Bhikkhus, do the six mental spheres cease when contact ceases or does it not, or how does it happen?. Venerable sir, when the six mental spheres cease contact ceases. Thus it happens to us. When the six mental spheres cease contact ceases.
When name and matter cease the six mental spheres cease it is said. Bhikkhus, do the six mental spheres cease when name and matter cease or does it not, or how do they happen?.Venerable sir, when name and matter cease the six mental spheres cease. Thus it happens to us. When name and matter cease the six mental spheres cease.
When consciousness ceases name and matter cease it is said. Bhikkhus, do name and matter cease when consciousness ceases or do they not, or how does it happen?. Venerable sir, when consciousness ceases name and matter cease. Thus it happens to us. When consciousness ceases name and matter cease.
When determinations cease consciousness ceases it is said.Bhikkhus does consciousness cease when determinations cease or does it not, or how does it happen?.
Venerable sir, when determinations cease consciousness ceases. Thus it happens to us.
When determinations cease consciousness ceases
When ignorance cease determinations cease it is said. Bhikkhus, do determinations cease when ignorance ceases or does it not, or how does it happen. Venerable sir, when ignorance ceases determinations cease. Thus it happens to us, when ignorance ceases determinations cease.
Good O! bhikkhus, you say this, and I too say it. When this is not present, this is not. When this ceases this cease. Such as with the cessation of ignorance cease determinations. With the cessation of determinations cease consciousness. With the cessation of consciousness cease name and matter. With the cessation of name and matter cease the six mental spheres. With the cessation of the six mental spheres cease contact. With the cessation of contact cease feelings. With the cessation of feelings cease craving. With the cessation of craving cease holding. With the cessation of holding cease being. With the cessation of being cease birth. With the cessation of birth cease decay, death, grief, lament, unpleasantness, displeasure and distress..Thus cease the complete mass of unpleasantness.
Yet bhikkhus, you who know thus and see thus, would your mind run to the past? Was I in the past or was I not in the past?. What was I in the past? How was I in the past?. Being who was I in the past? No, venerable sir. Bhikkhus, would your mind who knows and see thus, run to the future? Will I be in the future, or will I not be in the future?. What will I be in the future? How will I be in the future?. Who will I be in the future?.No, venerable sir.Bhikkhus, you who know, and see thus, would you have doubts of the present? Am I, or am I not? What am I? How am I?. This being from where did it come? Where will it go? No, venerable sir..
Yet bhikkhus, you who know and see thus would you say, we have reverence for the Teacher. We say it out of reverence to the Teacher?. No, venerable sir. Yet bhikkhus, you who know and see thus would you say. Our recluse said it, these are the recluse’s words. We do not say that? No, venerable sir. Bhikkhus, you who know and see thus would you seek another teacher? No, venerable sir. Bhikkhus, you who know and see thus, would you see essence in religious rites, ceremonies and festivals of other recluses and brahmins? No, venerable sir. Bhikkhus, isn’t it that you by yourself knowing, seeing and experiencing say it? Yes, venerable sir. Good! O! bhikkhus, I have led you up in this Teaching. It is here and now. Time does not matter. It is open to inspection, leads to the beyond and is to be experienced by the wise, by themselves. Bhikkhus, if it was said the Teaching is here and now. Time does not matter, is open to inspection, leads to the beyond and is to be realised by the wise by themselves, it was said on account of this.
Bhikkhus, with the coming together of three things a descent to the womb comes about: Here the mother and father come together. It is not the season of the mother. The one to be born does not attend Then there is no descent to the womb. Here, mother and father come together. It is the season of the mother. The one to be born does not attend. Then there is no descent to the womb. Here mother and father come together. It is the season of the mother and the one to be born attends. Then there is a descent to the womb. That mother protects the womb for nine or ten months with great anxiety and trouble. After nine or ten months that mother gives birth with great anxiety and trouble. She supports the born with her own blood. In the noble ones’ dispensation mother’s milk is called blood. Bhikkhus, that boy grows and his faculties mature and he plays games that boys play. Such as mock games as taking a bowl, turning somersaults, making toy wind mills with palm leaves, making small carts and bows. Bhikkhus, that boy, grows and his faculties develop and is provided with the five strands of sense pleasures, and he lives enticed by pleasing agreeable forms cognisable by eye consciousness, agreeable sounds cognisable by ear consciousness, agreeable smells cognisable by nose consciousness, agreeable tastes cognisable by tongue consciousness and agreeable touches cognisable by body consciousness.
He seeing a form with the eye becomes greedy for a pleasant form, or averse to a disagreeable form. Abides with mindfulness of the body not established and with a limited mind. Not knowing the release of mind nor the release through wisdom as it really is, where thoughts of demerit cease completely*11). He falls to the path of agreeing and disagreeing and feels whatever feeling, pleasant, unpleasant, or neither unpleasant nor pleasant. Delighted and pleased with those feelings he appropriates them. To him delighted, pleased and appropriating those feelings arises interest. That interest for feelings is the holding* 12) To him holding, there is being, from being arises birth, from birth decay and death, grief, lament, unpleasantness, displeasure and distress, thus arises the complete mass of unpleasantness. Hearing a sound with the ear, cognising a smell with the nose, cognising a taste with the tongue, cognising a touch with the body, cognising an idea with the mind, becomes greedy for a pleasant idea. Becomes averse to a disagreeable idea. Abides with mindfulness of the body not established and with a limited mind. Not knowing the release of mind nor the release through wisdom as it really is. Not knowing how thoughts of demerit cease completely. He falls to the path of agreeing and disagreeing and feels whatever feeling, pleasant, unpleasant, or neither unpleasant nor pleasant. Delighted and pleased with those feelings, appropriates them. To him delighted, pleased and appropriating those feelings arise interest. That interest for feelings is the holding*12) To him holding, there is being, from being arises birth, from birth decay and death, grief, lament, unpleasantness, displeasure and distress, thus arises the complete mass of unpleasantness.
. Here bhikkhus, the Thus Gone One is born in the world perfect rightfully enlightened. Endowed with knowledge and conduct, well gone, knower of the worlds the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He proclaims to this world of gods and men, together with its Maaras, Brahmaas, the community of recluses, brahmins, gods and men. The Teaching good at the beginning, in the middle and in the end. Full of meaning even in the letters and declaring the complete and pure holy life. A householder, or the son of a householder or one born in some clan, hears the Teaching and gains faith in the Thus Gone One. With that gain of faith reflects. The household life is full of difficulties, is a defiling path. Going forth is like open space. Living in a household it is not easy to lead a holy life complete and pure without being defiled. What if I. shave head and beard, put on yellow clothes and go forth as a homeless. At some suitable time he gives up a little wealth or a large mass of wealth.. Leaves behind a small circle of friends, or a large circle of friends. Shaving head and beard and donning yellow clothes goes forth as a homeless.
Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. .Abstaining from low sexual intercourse leads the holy life .Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Gives up slandering, hearing here does not say it elsewhere, to split these. Hearing elsewhere does not say it here to split those. Thus he unites the split, promotes unity, fond of unity talks words to unite. Giving up rough talk, says pleasant words pleasing to the ears. Says words going straight to the heart of the populace at large. Abstains from frivolous talk. Says appropriate words, that are truthful, meaningful, in accordance with the Teaching and Discipline, those words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women, Abstains from accepting goats, cows, fowl, pigs, elephants, cattle, .horses and mares.
Abstains from accepting fields and wealth. Abstains from doing the work of a messenger and buying and selling. Abstains from unfair ways of weighing and measuring. Abstains from cutting severing, destroying and highway robbery, and wrong ways of obtaining morsel food.
Satisfied, covering the body with robes, feeding the belly with morsel food, goes with all the belongings where ever he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes, feeding the belly with morsel food, goes with all the belongings where ever he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally. Seeing a form with the eye, does not take the sign or the elements .To one abiding with the mental faculty of the eye uncontrolled, may trickle demerit and displeasure by coveting. He abides protecting the mental faculty of the eye..Hearing a sound with the ear, Cognizing a smell with the nose, tasting a taste with the tongue, Cognizing a touch with the body, Cognizing an idea with the mind, does not take the sign or the elements. To one abiding, with the mental faculty of the mind uncontrolled, may trickle demerit and displeasure by coveting. He abides protecting the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties Coming forward and returning is aware, looking on and aside is aware. Bending and stretching is aware. Bearing bowl and the three robes is aware. Tasting, drinking, eating and enjoying is aware.Going, standing, sitting, lying, awake, and keeping silence is aware.
Endowed with this mass of virtues, this control of the mental faculties of the noble ones, the mindful awareness of the noble ones abides in a secluded dwelling, a forest, the root of a tree, a mountain grotto or cave, a charnel ground, a jungle forest, an open space, or a heap of straw.. Returning from the alms round after the meal is over, sits in a cross legged position, the body placed straight and mindfulness established in front.
Dispelling covetousness for the world he abides, cleaning the mind of covetousness Dispelling anger he abides cleaning the mind of anger with compassion for all born Dispelling sloth and torpor he abides, mindful and aware of a perception of light, cleaning sloth and torpor from the mind. Dispelling restlessness and worry he abides with a mind internally appeased, cleaning the mind of restlessness and worry. Abides with doubts dispelled of meritorious things that should be done
The bhikkhu dispelling the five hindrances of the mind and wisely making the minor defilements weak, turns out sensual thoughts and thoughts of demerit. With thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana.
Again, the bhikkhu overcoming thoughts and thought processes, the mind, internally appeased in one point, with joy and pleasantness born of concentration attained to abides in the second jhaana. Again the bhikkhu with equanimity to joy and detachment abides mindful and aware, with the body experiencing pleasantness too attained to abides in the third jhana.. To this the noble ones say mindfully abiding in pleasantness with equanimity.
Again the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, with mindfulness purified with equanimity attained to abides in the fourth jhaana.
He seeing a form with the eye does not greed for a pleasant form, nor become averse to a disagreeable form. Abides with mindfulness of the body established and with a limitless mind, knowing the release of mind and the release through wisdom as it really is, where thoughts of demerit cease completely.Dispelling agreeing and disagreeing feels whatever feeling, pleasant, unpleasant, or neither unpleasant nor pleasant. Neither delighted nor pleased with those feelings does not appropriate them. To him neither delighted, nor pleased and not appropriating those feelings the interest for them ceases. When interest ceases the holding ceases. When holding ceases being ceases. When being ceases birth ceases. When birth ceases decay and death, grief, lament, unpleasantness, displeasure and distress cease. Thus the complete mass of unpleasantness. ceases. Hearing a sound with the ear, cognising a smell with the nose, cognising a taste with the tongue, cognising a touch with the body, cognising an idea with the mind, does not become greedy for a pleasant idea. Does not become averse to a disagreeable idea. Abides with mindfulness of the body established and with a limitless mind, knowing the release of mind and the release through wisdom as it really is, where thoughts of demerit cease completely.Dispelling agreeing and disagreeing feels whatever feeling, pleasant, unpleasant, or neither unpleasant nor pleasant. Neither delighted nor pleased with those feelings does not appropriate them. Then the interest for those feelings cease. When interest ceases the holding ceases. When holding ceases being ceases. When being ceases birth ceases.When birth ceases decay and death, grief, lament, unpleasantness, displeasure and distress, cease. Thus the complete mass of unpleasantness ceases. Bhikkhus, remember this as the destruction of unpleasantness in short. As for the bhikkhu Saati the son of a fisherman is bound in a net of much craving.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One...
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Notes. 1a. Bhikkhus, do you see that it has arisen? ‘bhuutamidanti bhikkhave passathaati’ The Blessed One alludes it, to consciousness.
Birth arises from being,’bhava paccayaa jaati ti’ 2. Being arises from holding,’upaadaana paccayaa bhavo’ 3. Holding arises from craving, ‘tanhaa paccayaa upaadaana.m’ 4. Craving arises from feelings, ‘vedanaa paccayaa tanhaa’.Turning this the other way round we see that the centrifugal point is feeling. It is from a feeling that craving, holding, being and birth come about. With a contact there is a feeling.On account of the feeling there is craving, Craving is the interested following up of the feeling, either with like or dislike.Then there is a mental hold of this situation, on account of which is being, that is being with those feelings, perceptions and thoughts. On account of this there is birth. It’s the birth of a thought.Or even birth too happens in this manner. 5. Feelings arise from contact.’phassa paccayaa vedanaa’ Contact is impingement at one or the other of the doors of mental contact, which causes to arouse feelings
6.Contact arises from the six mental spheres.’salaayatana paccayaa phasso’ Contact is for someone who has his six spheres of mental contact, and has a self to wake, at any moment. 7.The six mental spheres arise from name and matter.’naama ruupa paccayaa salaayatana.m’ The waking of the self complete with his six doors of mental contact takes place at one or the other of the doors of mental contact. This point of waking is called name and matter. Name are the fivefold reactions of the mind in the form of feelings, perceptions, attention, contact and mental cognition. Matter is this body of ours together with the doors of mental contact, and the various things that matter at the doors, such as sights, sounds etcetera 8 Name and matter arises from consciousness ‘vi~n~naana paccayaa naama ruupa.m’ There should be a conscious door, eye, ear or anything else, for name and matter to take birth. 9. Consciousness arises from determinations,’sankhaara paccayaa vi~n~naana.m ti’ Determinations are threefold, as bodily,verbal and mental.Bodily determinations are in and out breaths, verbal determinations are thinking and pondering and mental determinations are feelings and perceptions. When these internal and prior activities of breathing, thinking, feeling and perceiving are present, there a consciousness would arise. 10. Determinations arise from ignorance ‘avijjhaa paccayaa sankhaaraati’These activities of breathing, thinking, pondering, feeling and perceiving is on account of ignorance.
11. Abides with mindfulness of the body not established, not knowing the release of mind and the release through wisdom, where thoughts of demerit cease completely.’anupa.t.thita kaaya sati vaa viharati paritta cetaso tanca ceto vimutti.m pa~n~naa vimutti.m yataa bhuuta.m nappajaanaati’ The release of mind is gained when the bhikkhu completely handles the control of his mental faculties.Such a one enjoys the non-touched pleasure of his doors of mental contact.This is also called the release through knowing. The release through wisdom is gained by attaining to the jhaanas, ascending from the first and descending from the top most. Throughout these abidings, the mind ceases to behave in demerit.When the mind abides in jhaaanas and higher abidings, the message should be registered in the mind, that those pure states of mind are impermanent, so unpleasant, and it is foolish to take them as me or mine. This is for the purpose of giving up the self view-‘sakkaayadi.t.thi’
12.The interest for feelings is the holding’yaa vedanaasu nandi tad-upaadaana,m’ This is one of the twelve links of dependent arising. Here the Blessed One points out how we should pierce through from one of these links, so that we could see dependent cessation. It is this interest for feelings that we have to dispel little by little. Reading the discourse several times would be helpful, for realising dependent arising and dependent cessation
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4. 9. Mahaassapurasutta.m (39) The Longer Discourse in Assapura.
I heard thus.
At one time the Blessed One lived in the Anga country, in a hamlet named Assapura and addressed the bhikkhus from there.
Bhikkhus, people call you recluses, and you too acknowledge we are recluses. Bhikkhus, you, who have promised to be a recluse, should take upon yourself to abide by the things that make you a recluse and a brahmin.By that our recluse-ship becomes true, and our promise is carried out. May it be fruitful to them that offer us robes, morsel food, dwellings and requisites when ill.May my going forth be fruitful, and full of results. Bhikkhus, you should train thus.
Bhikkhus, what are the things that make you a recluse and a brahmin? We will be endowed with shame and remorse. Bhikkhus, thus you should train. Bhikkhus, it might occur to you thus;.We are endowed with shame and remorse. With this much our recluse-ship is done. If you be satisfied, thinking there is nothing more to do, I inform, entreat, and announce to you, do not fall from your recluse-ship, there is something more to do.
Bhikkhus, what further thing has to be done? We will be pure in our bodily actions manifest, open and without a flaw.Yet on account of that purity of bodily actions we will not praise ourselves or disparage others. Bhikkhus, thus you should train. It might occur to you. We are endowed with shame and remorse and our bodily actions will be pure. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do. I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do.
Bhikkhus, what further thing has to be done? We will be pure in verbal actions manifest, open and without a flaw. Yet on account of that purity of verbal actions we will not praise ourselves or disparage others.Bhikkhus, thus you should train. It might occur to you. We are endowed with shame and remorse, our bodily actions are pure, our verbal actions are pure. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do, I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do. …. . .
Bhikkhus, what further thing has to be done. We will be pure in mental actions manifest, open and without a flaw. Yet on account of that purity of mental actions we will not praise ourselves or disparage others. Bhikkhus, thus you should train. It might occur to you. We are endowed with shame and remorse, our bodily actions are pure, our verbal actions are pure. Our mental actions are pure. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do, I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do. …
Bhikkhus, what further thing has to be done? We will be pure in our livelihood manifest, open and without a flaw. Yet on account of that purity of livelihood we will not praise ourselves or disparage others. Bhikkhus, thus you should train. It might occur to you We are endowed with shame and remorse, our bodily actions are pure, our verbal actions are pure. Our mental actions are pure .and our livelihood is pure. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do, I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do.
Bhikkhus, what further thing has to be done? We will be with protected mental faculties. Seeing a form with the eye we will not take the sign or the details. To one living with the mental faculty of the eye not protected, evil demerit of covetousness and displeasure may arise. To control it, we fall. Hearing a sound with the ear, Cognising a smell with the nose, Cognising a taste with the tongue, Cognising a touch with the body, Cognising an idea with the mind will not take the sign or the details. To one living with the mental faculty of the mind not protected, evil demerit of covetousness and displeasure may arise. To control it we fall. Thus you should train It might occur to you. We are endowed with shame and remorse, our bodily actions are pure, our verbal actions are pure. Our mental actions are pure .and our livelihood is pure. We are controlled in our mental faculties. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do, I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do.
Bhikkhus, what further thing has to be done? We will know the right amount to partake food. Reflecting we will partake food, not for play, not for intoxication, not for growth and beauty, for the upkeep of this body, not to enjoy soups. As support to lead the holy life. Putting an end to earlier feelings, will not arouse new feelings. It will be without blame for a pleasant abiding. Thus you should train. It might occur to you. We are endowed with shame and remorse, pure bodily actions, pure verbal actions, pure.mental actions and a pure livelihood. We are controlled in our mental faculties. We know the right amount to partake of food... When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do. I inform, entreat and announce to you, do not fall from your recluse-ship. There is something more to do.
Bhikkhus, what further thing has to be done? We should be yoked to wakefulness. During the day seated in the chankamana, we will clean the mind of obstructing things. In the first watch of the night seated in the chankamana, we will clean the mind of obstructing things. In the middle watch of the night, turning to the right side making the lion’s posture, keeping one foot over the other, mindful and aware of the time of waking we will lie. In the last watch of the night .seated in the chankamana we will clean the mind of obstructing things. Thus you should train. Bhikkhus, . it might occur to you thus. We are endowed with shame and remorse, our bodily, verbal and mental actions are pure. Our livelihood is pure. We are controlled in our mental faculties.We know the right amount to partake of food...We are yoked to wakefulness..When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do. I inform, entreat and announce to you, do not fall from your recluse-ship, there is something more to do.
Bhikkhus, what further thing has to be done?. We will be endowed with mindful awareness. Coming forward and turning back we will be aware. Looking on and looking away we will be aware. Bending and stretching we will be aware, Wearing the three robes and bowl we will be aware. Tasting, drinking, eating and enjoying we will be aware.Urinating and excreting we will be aware. Going, standing, sitting, lying, awake, talking or being silent we will be aware. Thus you should train. Bhikkhus, it might occur to you. We are endowed with shame and remorse. Our bodily, verbal and mental actions are pure. Our livelihood is pure. We are controlled in our mental faculties. We know the right amount to partake of food...We are yoked to wakefulness...We are mindful and aware. When this much is done, our recluse-ship is done. If you be satisfied, thinking there is nothing more to do. I inform, entreat and announce to you, do not fall from your recluse-ship. There is something more to do.
Bhikkhus, what further thing has to be done. We will abide in a secluded dwelling a forest, the root of a tree, mountain grotto or cave, a charnel ground, a forest jungle, an open space, or a heap of straw. Returning from the alms round, after the meal is over, we will sit in a cross legged posture, mindfulness established in front. Dispelling covetousness for the world. Will abide with a mind free of covetousness. Dispelling anger will abide with a mind free of anger. With the perception of light will abide sloth and torpor dispelled from the mind. Will abide appeasing the self, dispelling restlessness and worry. Will abide dispelling doubts, about merit that should and should not be done
Bhikkhus, like a man would borrow some money to engage in some business. When that business prospered, he would pay off the debt and would have some money remaining for his wife and children. So he would reflect, earlier I borrowed this money and engaged in this business. It prospered. I paid off the debt and now I have some money remaining to attend to my wife and children. He gains joy and pleasure on account of it.Or like a man who was seriously ill, not desiring even to take food, and in the meantime he would get over the illness Food too will become agreeable to him and he would regain his bodily strength. So he reflects, earlier I was seriously ill, food was not agreeable to me. Now I have overcome that illness, food is agreeable, and now I have regained my bodily strength. Recalling this he gains joy and pleasure. Or like a man, released from prison. Happy and without fear and not losing his wealth. He reflects, earlier I was a prisoner, now am free and happy. I have not lost my wealth and now I live without fear. Recalling that he gains pleasure and joy. Or like a man who was a slave under another’s power, not in his own power, not able to go where he liked. Released he is no more under another’s power, using his power, freed from slavery would go where he liked. He reflects, earlier, I was a slave, under another’s power, not in my own power. Now I ‘m free, in my own power, free to go where I like. On account of that he gains joy and pleasure. Or like a man in a desert with his wealth. Would safely cross the desert without loss of wealth. He would reflect, I entered the desert path with all my wealth and crossed the desert safely without loss of life or wealth and he gains pleasure and joy on account of it. In the same manner the bhikkhu sees himself as though in debt, with an illness, in prison, as a slave, and as in a desert path when the five hindrances are not dispelled, When they are dispelled he sees himself as the debt paid off, the illness subsided, released from prison, released from slavery, and as having crossed the desert path
Dispelling the five hindrances and wisely making less the minor defilements of the mind, he secludes the mind from sensual thoughts and defiling thoughts. With thoughts and thought processes, and with joy and pleasantness born of seclusion, attained to abides in the first jhaana. He pervades this body, perfects it and fills it up with joy and pleasantness born of seclusion.Does not leave a single spot untouched with that joy and pleasantness born of seclusion. Bhikkhus, like a bather or his apprentice, would place some bathing powder in a bronze vessel, would mix it sprinkling water and turning it into a ball of lather.He would mix it well, until the lather becomes a ball and nothing would trickle down from it. In the same manner he would pervade this body, perfect it and fill it up with the joy and pleasantness born of seclusion, not leaving a single spot untouched with that joy and pleasantness.
Again, the bhikkhu overcoming, thoughts and thought processes, would bring the mind to a single point appeasing it internally. And without thoughts and thought processes and with joy and pleasantness born of concentration would attain to abide in the second jhaana. Then he would pervade this body, perfect it and fill it up with joy and pleasantness born of concentration. He would not leave a single spot untouched with that joy and pleasantness born of concentration. Like a deep pond without inlets from the east, west, north or south, is filled up with cool water springing from the bottom. Rain water too would not enter it.The cool water coming up, would fill it flowing all round and completing it, not leaving a single spot untouched by that cold water. In the same manner he pervades this body, perfects it and fills it up with joy and pleasantness born of concentration.Would not leave a single spot untouched with the joy and pleasantness born of concentration. . .
Again, the bhikkhu, with equanimity to joy and detachment, would abide mindful and aware, experiencing pleasantness too with the body and abide attained to the third jhaana.To this the noble ones say abiding in pleasantness with equanimity.Then he pervades this body, perfects it, fills it up with pleasantness devoid of joy. Would not leave a single spot untouched with that pleasantness devoid of joy. Like, of blue, red and white lotuses that grow in a pond, some are born, grow, develop, nourish and bloom in the water. Their tops and roots are pervaded with the cold water and they do not have a place not touched with the cold water. In the same manner he pervades this body, perfects it, and fills it up with pleasantness devoid of joy, touching everything with that pleasantness.
Again the bhikkhu, dispelling pleasantness and unpleasantness, and earlier over coming, pleasure and displeasure, with mindfulness purified with equanimity attained to abides in the fourth jhaana. Then.he sits pervading the whole body with that pure and clean mind, not leaving out any spot. Like a man who has covered himself with a white cloth together with the head, without leaving out anything. In the same manner he sits pervading the whole body with that pure clean mind, not leaving out any spot untouched with the pure clean mind. .
When the mind is concentrated, pure, free from minor defilements is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span.Disappearing from there, was born there, with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span. Disappearing from there, is born here. Thus with all modes and all details he recollects the manifold previous births.
When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing.
When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the destruction of desires.. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness as it really is.: Knows these are desires, this the arising of desires, this the cessation of desires and this is the path to the cessation of desires as it really is. When he knows thus and sees thus his mind is released from sensual desires, the desires ‘to be’, and desires of ignorance. Knowledge arises I’m released, birth is destroyed, have done what should be done. The holy life is lived, there is nothing more to wish. Like a man standing on the bank of a pond in a mountain glen with pure clear undisturbed water would clearly see shells, pebbles, stones and gravel and shoals of fish moving and floating in the water. In the same manner, he knows this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness as it really is. Knows, these are desires, this the arising of desires this is the cessation of desires and this is the path to the cessation of desires as it really is. When he knows thus and sees thus, his mind is released from sensual desires, from desires ‘to be’ and from desires of ignorance. Knowledge arises I’m released He knows birth is destroyed, what should be done, is done.The holy life is lived, there is nothing more to wish.
Bhikkhus, to this is said the bhikkhu becomes a recluse, a brahmin, a bather, an authority, one mentally well, a noble one, a perfect one. Bhikkhus, how does the bhikkhu become a recluse?. He is arranged with the defiling things of evil demerit, heavy with future results of birth, decay and death.*1) Thus the bhikkhu becomes a recluse. How does the bhikkhu become a brahmin? He has expelled*2) the defiling things of evil demerit, heavy with future results of birth, decay and death.Thus the bhikkhu becomes a brahmin.How does the bhikkhu become a bather?.He has washed out*3) the defiling things of evil demerit, heavy with future results of birth, decay and death. Thus the bhikkhu becomes a bather. How does the bhikkhu become an authority?.He becomes the authority*4) of the defiling things of evil demerit, heavy with future results of birth, decay and death. Thus the bhikkhu becomes an authority. How does the bhikkhu become mentally well? He becomes sharp*5) about the defiling things of evil demerit, heavy with future results of birth, decay death. Thus the bhikkhu becomes sharp.Bhikkhus, how does the bhikkhu become noble? He moves far away from.the defiling things of evil demerit, heavy with future results of birth, decay and death. Thus the bhikkhu becomes noble. Bhikkhus, how does the bhikkhu become perfect? He moves far away from the defiling things of evil demerit, heavy with future results of birth, decay and death. Thus the bhikkhu becomes perfect..
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. .
Notes.
He is arranged with the defiling things of evil demerit, heavy with future results of birth, decay and death.’samitaassa honti paapakaa akusalaa dhammaa sankhilesikaa ponobhavikaa sadaraa dukkha vipaakaa aayati.m jaatijaraamaraniyaa.’ The recluse arranges for himself the defiling things of evil demerit, heavy with future results of birth, decay and death.This means that if the recluse knows what he has to do he could either end his unpleasantness in this very birth or else put it off for a future birth.
He has expelled the defiling…re…… death ‘bahitaassa honti’ The brahmin has expelld these same things.
He has washed out the defiling…re… death.’naahaatassa honti’ The bather has washed these same things.
He becomes the authority ot those defiling… re… death. ‘viditaassa honti’ He becomes the authority of these same things. This means that he could give advice to others to overcome all the unpleasantness and to put an end to birth and death.
He becomes sharp about the defiling…. re…death. ‘nissuutaassa honti’. To become mentally well he has to be sharp to see that he does not get involved in these same things..
4.10 Cuulassapursutta.m. –(40) The Shorter Discourse in Assapura.
I heard thus.
At one time the Blessed One lived in the Anga country, in a hamlet named Assapura. The Blessed One addressed the bhikkhus from there. Bhikkhus, people call you recluses, and you too acknowledge we are recluses. Bhikkhus, you, recluses, have a promise to keep. Should take upon yourself to follow that method of recluse-ship. So that our recluse-ship becomes true, and our promise carried out. May it be of much fruit to those who offer us of robes, morsel food, dwellings and requisites when ill. By that our going forth will be fruitful and full of results.*1) Bhikkhus, you should train thus.
Bhikkhus, how doesn’t the bhikkhu follow the method of recluse-ship.The bhikkhu whose covetousness is not dispelled, the corrupt heart isn’t dispelled, anger is not dispelled, ill will is not dispelled, hypocrisy is not dispelled, malice is not dispelled, jealousy is not dispelled, selfishness is not dispelled, craftiness is not dispelled, deceit is not dispelled, evil desires are not dispelled, wrong view is not dispelled, has not fallen to the method of recluse-ship.Without dispelling these impurities, defects and blemishes, which bring hellish feelings to a recluse, I say, you have not fallen to the method of recluse-ship To the edges of the yellow robe is fixed a weapon named Matajaa, sharp on both edges, and with it the bhikkhu is wrapped. I compare the going forth of the bhikkhu with these impurities, to that.
Bhikkkhus; for the matter of wearing the three robes, I do not call him a recluse, for
the matter of going naked I do not call him a recluse, for living with dust and dirt, I do
not call him a recluse, for that matter of descending to water I do not call him a recluse. For sitting at the root of a tree, for living in open space, for maintaining the standing posture, I do not call him a recluse. For taking food at regular intervals, for reciting the Teaching, for wearing a headdress one does not become a recluse.
Bhikkhus, when wearing the three robes, if the coveting mind fades, the corrupt heart fades, anger fades, ill will fades, hypocrisy fades; the malice fades, the jealousy fades, the selfishness fades, the craftiness fades, the deceit fades, evil desires fade, and the wrong view gets dispelled. His friends and blood relations should make him wear the three robes and maintain it, from his birth. Come! You lucky one when you wear the three robes, your covetousness will fade, corrupt heart will fade, anger will fade, ill will, hypocrisy, malice, jealousy, selfishness, craftiness, deceit, evil desires and wrong view will fade, Bhikkhus, since I see a certain one wearing the three robes with covetousness, I say that, for the matter of wearing the three robes one is not a recluse.
Bhikkhus, if for the matter of going naked,-- living in dust and dirt,-- ascending the water,--sitting at the root of a tree,-- living in open space,--maintaining the standing posture, --being fed at regular intervals, --reciting the Teaching,--when wearing a headdress, if covetousness fades, corruptions in the heart fades, anger fades, ill will fades, hypocrisy fades; malice fades, jealousy fades, selfishness fades, craftiness fades, deceit fades, evil desires fade, and if wrong view gets dispelled. His friends and blood relations should make him wear the headdress and maintain it, when he is born Come! You lucky one when you wear the headdress, your covetousness will fade, corrupt heart will fade, anger will fade, ill will, hypocrisy, malice, jealousy, selfishness, craftiness, deceit, evil desires and wrong view will fade, Bhikkhus, since I see a certain one, wearing the headdress with covetousness, I say that, for the matter of wearing the headdress one is not a recluse.
Bhikkhus, how does the bhikkhu follow the method of recluse-ship. When covetousness is dispelled, the corrupt heart is dispelled, anger is dispelled, ill will is dispelled, hypocrisy is dispelled, malice is dispelled, jealousy is dispelled, selfishness is dispelled, craftiness is dispelled, deceit is dispelled, evil desires are dispelled, wrong view is dispelled, I say you have fallen to the method of recluse-ship. When these impurities, defects and blemishes of a recluse, which bring hellish feelings are dispelled, I say, you have fallen to the method of recluse-ship. Seeing himself pure when all these evil things of demerit are dispelled, he finds himself relieved. When released he is delighted. To the delighted arises joy. The body of one with joyful mind is appeased. An appeased body feels pleasant. The pleasant mind concentrates. He abides pervading one direction with thoughts of loving kindness, so too the second, the third, the fourth, above, below and across, in all circumstances, for all purposes, entirely, the thought of loving kindness grown great limitless, free of ill will and anger. He abides pervading one direction with thoughts of compassion, ---- He abides pervading one direction with thoughts of intrinsic joy,---He abides pervading one direction with thoughts of equanimity, so too the second, the third, the fourth, above, below, and across, in all circumstances, for all purposes, entirely, with the thought of equanimity grown great limitless, free of ill will and anger, he abides.
Bhikkhus, there is a pond with clear, transparent, pure, cool, water with well formed banks in a pleasant setting. A man from the east would come to it thirsty, tired and overcome with the heat and the burning. Coming there he would dispel his thirst, and burning. A man from the west would come,--from the north would come,---from the south would come. In whatever direction they come; coming to that pond they would quench their thirst and dispel the burning. In the same manner, even from the warrior clan a certain one would go forth as a homeless to the discipline declared by the Thus Gone One and developing thoughts of loving kindness, compassion, intrinsic joy and equanimity will gain internal appeasement When internally appeased, I say he has followed the method of recluse-ship. One gone forth as a homeless even from the warrior clan, would destroy desires, his mind released and released through wisdom here and now, knowing realising would abide. With the destruction of desires he is a recluse. One gone forth as a homeless even from the brahmin clan—even from the householder clan,-- even from the clan of out castes, would also destroy desires, his mind released and released through wisdom here and now, knowing and realising would abide. He with the destruction of desires is a recluse.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. .
Notes.1. By that our going forth will be fruitful and full of results.’amhaakancaaya.m pabbajjaa avanjhaa bhavissati saphalaa saudraa’ To those who offer the four requistes, to the bhikkhu, much merit will accumulate, and it will be fruitful to the bhikkhu, when he attains some distinction above human.
. 5. 1. Saaleyyakasutta.m-(41) The Discourse Given at Saalaa
I heard thus.
At one time the Blessed One was touring the kingdom of Kosala with a large community of bhikkhus and entered the brahmin village Saalaa. The householders of Saalaa heard that the good recluse Gotama the son of the Sakyas, who had gone forth as a homeless was touring the kingdom of Kosala, with a large community of bhikkhus, has entered the brahmin village of Saalaa. Such fame had spread of that good Gotama. That blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. To this world of gods and men, together with its Maaras, Brahmaas, the community of recluses and brahmins and gods and men, he declares a teaching by himself known and realised. It is good at the beginning, in the middle and at the end. It is full of meaning even in the letters proclaiming the pure and complete, holy life. It is good to see such noble ones. Then the brahmin householders of Saalaa approached the Blessed One. Some worshipped the Blessed One,some exchanged friendly greetings with the Blessed One, some clasped hands towards the Blessed One, some announced their clan and name and some were silent.Then they all sat on aside.Then those brahmin householders said thus to the Blessed One: Good Gotama, why do some beings after death go to loss, to hell and why do some beings go to increase and are born in heaven? O! householders, owing to misbehaving and not living according to the Teaching some go to loss, to hell and others conducting themselves well and living according to the Teaching go to increase and are born in heaven..We do not understand this short exposition of good Gotama. Good if this short exposition be explained to us. The Blessed One said, then householders listen and attend carefully I will explain.
O! householders, threefold is wrong conduct by body, fourfold is wrong conduct by words, and threefold is wrong conduct by mind. Householders, what is the threefold wrong conduct by body?. Here, a certain one destroys living things. Is cruel, with bloody hands. Is engaged in destroying living things without compassion. In village or forest takes others’ possessions stealthily. .Misbehaves in sexuality, misbehaving with those protected by father, mother, mother and father, brother, sister, relations, with those with a husband, becoming liable to punishment, or even those garlanded and made to promise. Householders this is the threefold wrong conduct by body. Householders, what is the fourfold wrong conduct by words. Here, householders, a certain one tells lies. In an assembly, in a gathering, amidst relations, in the guild, or in the presence of the royal family, called upon to stand witness and when asked to tell what he knows. Not knowing would say I know and knowing would say I do not know. Not seeing would say I saw and seeing would say, I did not see. Thus for one’s benefit, for another’s benefit, or for some small gain would tell lies with awareness. Would slander, hearing here would tell it elsewhere to make a split here and hearing elsewhere would tell it here to make a split there. Thus would disunite the united, fond of disuniting would talk words to disunite. Would talk roughly, saying insolent words that are sharp and cursing. Words bordering on anger and not conductive to concentration. Would talk frivolous, untimely, untruthful words, not in keeping with the Teaching and the discipline. Words that could not be treasured. Householders, this is the fourfold verbal wrong conduct..Householders, what is the threefold wrong conduct in mind? Here, householders, one covets*1) others’ possessions, thinks may they be mine. Is angry with a defiled mind, thinks may they come to destruction and may they not exist. Is with wrong perverted view, such as there are no results for a gift and sacrifice, there are no results for pure and impure actions. There is no this world, other world, no mother, no father, no spontaneously arisen beings. There are no recluses and brahmins who have come to the right path and by themselves realising declare this world and the other world. Householders, this is the threefold mental misbehaviour. Householders, on account of this wrong conduct and not living according to the Teaching, a certain one after death is born in loss and go to hell*2).
O! householders, right conduct by body is threefold, by words is fourfold and by mind is threefold. Householders, what is the threefold right bodily conduct? Here, a certain one abstains from destroying living things, throwing away stick and weapon ashamed abides compassionate to all living things In the village or forest does not take what is not given. Does not take others’ possessions stealthily. Does not misbehave in sexuality by misbehaving with those protected by father, mother, mother and father, brother, sister, relations, with those with a husband becoming liable to punishment, or even those garlanded and made to promise. Householders this is the threefold right conduct by body. Householders, what is the fourfold right conduct by words? Here, householders, a certain one does not tell lies. In an assembly, a gathering, amidst relations, in the guild, or in the presence of the royal family, called upon to stand witness when asked to tell what he knows, not knowing would say, I do not know. Knowing would say I know. Not seeing would say I did not see, seeing would say, I saw. Thus for his benefit, or another’s or for some small gain would not tell lies with awareness.Would not slander, hearing here would not tell it elsewhere to make a split here. Hearing elsewhere would not tell it here to make a split there. Thus does not disunite the united, fond of uniting talks words to unite. Does not talk roughly. Says polite loving words going straight to the heart. Words pleasing to the populace at large. Does not talk frivolously. Says words that are timely, truthful and in accordance with the Teaching and discipline. Words that could be treasured. Householders, this is the fourfold right conduct in words. Householders, what is the threefold right conduct in mind? . Here, householders, one does not covet others’ possessions. Does not think may they be mine. Is not angry, is not with a defiled mind. Thinks may these beings be well and happy. Is with right view not perverted Thinks there are results for a gift and sacrifice. There are results for pure and impure actions. There is this world, the other world, mother, father. There are spontaneously arisen beings, in the world. There are recluses and brahmins who have come to the right path and by themselves realising declare this world and the other world.Householders, this is the threefold right mental conduct. O! householders, on account of this right conduct and living according to the Teaching, after death, a certain one is born in increase in heaven*3).
Householders, if someone living in right conduct, according to the Teaching, were to wish, may I be born with the warrior householders after death, there is a possibility that he will be born with the warrior householders, after death. What is the reason: It happens to him living in right conduct, according to the Teaching. –may I be born with the brahmin householders after death,--with the householder stock after death, there is a possibility, that he will be born with the householder stock after death. .Householders, if someone living in right conduct, according to the Teaching, were to wish, may I be born with the retinue of the protecting gods – with the retinue of the gods of the thirty three,--with the Yaama gods,--with the gods of happiness, --with the gods attached to creating, -- with the gods attached to creating others, with gods holding brahma bodies, -- with the gods of lustre,--with gods of limited lustre,--with gods of limitless lustre,--with the radiant gods,-- with the gods of pleasantness,--with the gods of limited pleasantness,-- with the gods of limitless pleasantness,--with the gods full of happiness,--with the gods wielding power in space,--with the gods of non-destruction, --with the dissatisfied gods,--with the gods with insight,--with the gods of the highest heaven,--with the retinue of gods, in the sphere of space, in the sphere of consciousness, in the sphere of neither -perception -nor -non -perception, after death, there is a possibility, that they will be born, with the retinue of the gods in the sphere of neither-perception-nor-non- perception. What is the reason. It happens to those living in right conduct, according to the Teaching. If someone living in right conduct according to the Teaching were to wish, may I destroying desires, the mind released and released through wisdom, here and now realise and abide, there is a possibility that he should destroying desires, the mind released and released through wisdom, here and now will realise and abide. What is the reason: It happens to those living in right conduct
When this was said, the brahmin householders of Saalaa said thus to the Blessed One. Now we understand venerable sir, It is as though good Gotama has reinstated something over turned. Made manifest something that was covered. As though the path was told to those who had lost their way, As though an oil lamp was lighted for those who have sight to see forms. Thus in many ways the Teaching is explained. Now we take refuge in good Gotama, in the Teaching and the Community. We are disciples who have taken refuge from good Gotama, from today until life lasts. .
Notes. 1.To covet-‘abhijjhaalu hoti’ This is something done with the mind. It’s to think greedily of other’s possessions. It is one of the ten demerits.
2. On account of this wrong conduct and not living according to the Teaching, a certain one after death is born in loss and go to hell ‘eva.m adhammacariyaa visamacariyaa hetu kho gahapatayo evamidhekacce sattaa kaayassa bedhaa para.m maranaa apaaya.m duggati.m vinipaata.m niraya.m uppajjanti’ The Blessed One here does not mention that all those who follow the wrong conduct and do not live according the Teaching, after death, go to loss and hell. So there is an interrogation. We should make a thorough inquiry into this. 3. On account of this right conduct and living according to the Teaching, a certain one after death is born in increase in heaven.’eva.m dhammacariyaa samacariyaa hetu kho gahapatayo evamidhekacce sattaa kaayassa bedhaa para.m maranaa sugati.m sagga.m loka.m uppajjanti’ Again the Blessed One here does not mention, that all those who follow the right conduct and live according to the Teaching, after death are born in increase, in heaven.The mere following up of these ten actions of merit –‘dasakusalakammaa’do not lead one to heaven, there should be some convincement about one’s actions. So the Blessed One in this Sutta explains that the doer of those actions should have some aspiration for something higher than what one is now established in. There should be the nature of building one’s character in all fields,constantly.
4. 2. Vera~njakasutta.m- (42) The Discourse to the Householders of
Veranjaka
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time the brahmin householders of Veranjaka were resident in Saavatthi, having come to Saavatthi on some purpose. They heard that .the good recluse Gotama, the son of the Sakyas, who had gone forth from the clan of the Sakyas was abiding in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Such fame had spread about him, the Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, is well gone. He is knower of worlds, and is the incomparable tamer of those to be tamed. He is Teacher of gods and men, is enlightened and blessed. To this world of gods and men, together with its Maaras, Brahmaas, the community of recluses, brahmins, gods and men, he declares a teaching by himself known and realised. It is good at the beginning, in the middle and at the end. It is full of meaning even in the letters and proclaims the pure and complete, holy life.It is good to see such noble ones. Then the brahmin householders of Veranja approached the Blessed One. Some worshipped the Blessed One, some exchanged friendly greetings with the Blessed One, some clasped hands towards the Blessed One, some announced their clan and name, and some were silent. They all sat on a side. Then those brahmin householders said thus to the Blessed One: Good Gotama, why do some beings go to loss, to hell after death and why do some others go to increase and be born in heaven, after death? O! householders, owing to misbehaving and not living according to the Teaching some go to loss go to hell and others conducting themselves well and living according to the Teaching go to increase and are born in heaven, after death..We do not understand this short exposition of good Gotama. Good if this short exposition be explained to us. The Blessed One said, then householders listen and attend carefully I will explain.
O! householders, threefold is wrong conduct by body, fourfold is wrong conduct by words, and threefold is wrong conduct by mind. Householders, what is the threefold bodily wrong conduct?. Here, a certain one is cruel, destroys living things, is with bloody hands. Engaged in destroying living things without compassion. From village or forest takes others’ possessions stealthily. Takes what is not given. .Misbehaves in sexuality, misbehaving with those protected by father, mother, mother and father, by brother, sister, relations, with those with a husband, becoming liable to punishment, or even those garlanded and made to promise. Householders this is the threefold bodily wrong conduct.Householders, what is the fourfold verbal wrong conduct? Here, householders, a certain one tells lies, in an assembly, at a gathering, amidst relations, gone to the guild, or in the presence of the royal family. Called upon to stand witness and asked to tell what he knows, not knowing would say I know. Knowing would say I do not know. Not seeing would say I saw, seeing would say, I did not see. Thus for his benefit, for another’s benefit, or for some small gain he would tell lies with awareness. Would slander, hearing here would tell it elsewhere to make a split here. Hearing elsewhere would tell it here to make a split there. Thus he disunites the united, fond of disuniting talks words to disunite.Would talk roughly, saying insolent words that are sharp and cursing. Words bordering on anger and not conductive to concentration. Would say frivolous, untimely, untruthful words, not in keeping with the Teaching and the discipline. Words that could not be treasured. Householders, this is the fourfold verbal wrong conduct. Householders, what is the threefold mental wrong conduct? Here, householders, one covets* others’ possessions, thinks may those things be mine. Is angry with a defiled mind, thinks may they come to destruction and not exist. Is with wrong, perverted view that there are no results for a gift and sacrfice. There are no results for pure and impure actions. There is no this world, no other world, no mother, father, no spontaneously arisen beings and no recluses and brahmins who have come to the right path and by themselves realising declare this world and the other world. Householders, this is the threefold mental wrong conduct O! householders, on account of this wrong conduct and not living in accordance with the Teaching, a certain one after death is born in loss and go to hell*1).
O! householders, right conduct by body is threefold, by words fourfold and by mind threefold. Householders, what is the threefold right bodily conduct? Here, a certain one abstains from destroying living things, throwing away stick and weapon ashamed abides compassionate to all living things In village or forest does not take what is not given, the possessions of others. Does not misbehave in sexuality, not misbehaving with those protected by father, mother, mother and father, brother, sister, relations, or with those with a husband, becoming liable to punishment, or even those garlanded and made to promise. Householders this is the threefold right conduct by body. Householders, what is the fourfold right conduct by words?. Here, householders, a certain one does not tell lies. In an assembly, a gathering, in the midst of relations, gone to the guild, or in the presence of the royal family, called upon to stand witness, when asked to tell what he knows, not knowing would say, I do not know. Knowing would say I know. Not seeing would say I did not see, and seeing would say, I saw. Thus for his own good or for another’s or for some small gain he would not tell lies with awareness. Would not slander, hearing here would not tell it elsewhere to make a split here. Hearing elsewhere would not tell it here to make a split there. Thus does not disunite the united, fond of uniting would talk words to unite. Would not talk roughly, saying polite loving words going straight to the heart, words pleasing to the populace at large. Not talking frivolously, would talk words that are timely, truthful and in accordance with the Teaching and the discipline. Words that could be treasured. Householders, this is the fourfold right conduct in words. Householders, what is the threefold mental good conduct? Here, householders, one does not covet others’ possessions, thinking may they be mine. Is not angry and not with a defiled mind, thinking may these beings be well and happy. Is with right view not perverted. There are results for a gift and sacrifice There are results for pure and impure actions. There is this world, and the other world There is mother, father, and spontaneously arisen beings. In this world there are recluses and brahmins who have come to the right path and by themselves realising declare this world and the other world. Householders, this is the threefold mental right conduct. On account of this right conduct and living according to the Teaching, a certain one after death is born in increase in heaven.
Householders, if someone living in right conduct, according to the Teaching, were to wish, may I be born with the warrior householders after death, there is a possibility that he will be born with the warrior householders, after death. What is the reason: It happens to him living in right conduct, according to the Teaching.. –may I be born with the brahmin householders after death,--with the householder stock after death, There is a possibility, that he will be born with the householder stock after death. .Householders, if someone living in right conduct, according to the Teaching, were to wish, may I be born with the retinue of the protecting gods – with the retinue of the gods of the thirty three,--with the Yaama gods,--with the gods of happiness, --with the gods attached to creating, -- with the gods attached to creating others, with gods holding brahma bodies, -- with the gods of luster,--with gods of limited luster,--with gods of limitless luster,--with the radiant gods,-- with the gods of pleasantness,--with the gods of limited pleasantness,-- with the gods of limitless pleasantness,--with the gods full of happiness,--with the gods wielding power in space,--with the gods of non-destruction, --with the dissatisfied gods,--with the gods with insight,--with the gods of the highest heaven,--with the retinue of gods, in the sphere of space, in the sphere of consciousness, in the sphere of neither -perception -nor -non -perception, after death, there is a possibility, that they will be born, with the retinue of the gods in the sphere of neither-perception-nor-non- perception. What is the reason. It happens to those living in right conduct, according to the Teaching. If someone living in right conduct according to the Teaching were to wish, may I destroying desires, the mind released and released through wisdom, here and now realise and abide, there is a possibility that he should, destroying desires, the mind released and released through wisdom, here and now will realise and abide. What is the reason: It happens to those living in right conduct
When this was said, the brahmin householders of Saalaa said thus to the Blessed One. Now we understand venerable sir. It is as though good Gotama has reinstated something that was over turned. Made manifest something that was covered. As though the path was told to those who have lost their way. As though an oil lamp was lighted for those who have sight to see forms. Thus in many ways the Teaching is explained. Now we take refuge in good Gotama, in the Teaching and the Community of bhikkhus. We are disciples who have taken refuge in good Gotama, from today until life lasts.
*Refer notes in the previous sutta.
. 5. 3. Mahaavedallasutta.m-(43) The Longer Discourse-Questions
and Answers.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then venerable Mahaako.t.thita getting up from his seclusions in the evening, approached venerable Saariputta, exchanging friendly greetings, sat on a side and said:
Friend, it is said, lacking in wisdom. What is lacking in wisdom? Friend, does not know, therefore it is said lacking in wisdom. Does not know what?: Does not know, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness. Does not know these, therefore it is said lacking in wisdom. Venerable Mahaako.t.thita agreeing and delighting, with the words of venerable Saariputta asked another question. It is said wise, for what is it said wise? Knows, therefore it is said wise. Knows what? Knows this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness. Knows these, therefore it is said wise.It is said consciousness. Friend, what is consciousness?: Knows, therefore conscious. Knows what? Knows this is pleasant, this is unpleasant and knows this is neither unpleasant nor pleasant.Knows therefore it is said conscious. Friend, this knowledge and this consciousness, are they associated or dissociated? Is there a method to differentiate them and show them apart? What is known is consciousness and consciousness is knowledge. Therefore these things are associated and not dissociated and it is not possible to differentiate them and show them apart. Friend, of these things that are associated and not dissociated, what is their difference? Friend, of these things associated and not dissociated knowledge should be developed and consciousness should be accurately known. That is their difference.
Friend, it is said feeling? What is feeling? When felt it is said feeling. What is felt?: Pleasant feeling, unpleasantness feeling and neither unpleasantness nor pleasant feeling. These feelings are felt. Friend, it is said perception, what is perception? Perceives therefore it is said perception. What is perceived? Blue is perceived, yellow is perceived, red is perceived and white is perceived. Therefore it is said perception..Friend, this feeling, perception, and this consciousness, are these associated or dissociated? Is it possible to differentiate them and show them apart?: Friend, feelings, perceptions and consciousness are associated and not dissociated and it is not possible to differentiate them and show them apart: Friend, the felt is perceived, and the perceived is consciously known Therefore these things are associated and not dissociated and it is not possible to differentiate them and show them apart.
Friend, when the five sense faculties do not lead, to what is the purified faculty of the mind led? Friend, when the five sense faculties do not lead, the purified faculty of the mind leads to space with space is boundless, leads to consciousness with consciousness is boundless, leads to the sphere of no-thing with there is nothing. Friend, how is this leading to be known? Friend, this leading should be known with the eye of wisdom. Friend, for what purpose is wisdom? Wisdom is for depth realisation, thorough knowing and for giving up.
Friend, how many ways are there for the arising of right view? Friend, there are two ways for the arising of right view. Either hearing it from an outside source or internally reflecting the root causes. In these two ways right view arises. Friend, in how many ways does there come about, the release of mind with right view and the results of the release of mind, the release through wisdom with right view and the results of the release through wisdom: Friend, the release of mind with right view and its results and the release through wisdom with right view and its results, come about in five ways. Friend, that right view comes with virtues, learning, discussion, appeasement and wisdom. In these five ways there comes about, the release of mind through right view and its results, and the release of mind.:through wisdom and its results. Friend, how many kinds of ‘being’ are there? Friend, its threefold: Being with sensuality, with matter and with non-matter.*!)Friend, how does future rebirth come about?. Friend, beings shrouded in ignorance and bound to craving delight here and there, thus comes about rebirth in the future*2). Friend, how does future rebirth not come about? When ignorance is dispelled science arises and craving ceases, thus future rebirth does not come about*3)
Friend, what is the first jhaana? Here, friend, the bhikkhu secluded from sensual desires and thoughts of demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana. Friend, how many factors has the first jhaana? The first jhaana has five factors.: Here friend, the bhikkhu attained to the first jhaana maintains thoughts, thought processes, joy, pleasantness and one pointedness of mind. The first jhaana has these five factors.. Friend, in the first jhaana how many factors are dispelled, and how many factors are maintained? One attained to the first jhaana dispels five factors and maintains five factors. Here, friend, the bhikkhu attained to the first jhaana has dispelled the interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. He maintains, thoughts, thought processes, joy, pleasantness, and one pointedness of mind. Friend, the first jhana is devoid of these five and endowed with these five.
Friend, these five mental faculties with varying provinces and pastures not partaking each others province and pasture such as the faculties of the eye, ear, nose, tongue and body, where are they restored and who partakes the pasture commonly?.
Friend, these five mental faculties with varying provinces and pastures not partaking each others province and pasture such as the faculties of the eye, ear, nose, tongue and body. They are restored in the mind and it partakes the pasture commonly.
Friend, these five mental faculties of the eye, ear, nose, tongue and body, on what do they rely? Friend, these five mental faculties of eye, ear, nose, tongue, and body rely on life span. Friend, this life span, on what does it rely? Friend, life span relies on breath. Friend, on what does breath rely? Breath relies on life.span. Now we understand the words of venerable Saariputta thus. Life span relies on breath and breath relies on life span. How could we understand these words of venerable Saariputta?.Then I will give you an example, for some wise understand when an example is given. Just as the burning wick of an oil lamp shows a light on account of the flame and a flame on account of the light. In the same manner life span relies on breath and breath on life span.
Friend, is life span the same as the field of feelings or else is life span different from the field of feelings?*4) Friend, life span is not the field of feelings . If it happened that life span was the field of feelings a bhikkhu’s rising from the attainment, the cessation of perceptions and feelings could not be explained. Since the life span is different from the field of feelings the rising from the attainment, cessation of perceptions and feelings could be explained..Friend, when this body is forsaken, useless and lies lifeless like a log, how many things are thrown out of it? Friend, when three things, life, heat and consciousness, are thrown out, this body becomes useless and lifeless like a log of wood. Friend, what is the difference between a dead body and a bhikkhu attained to the cessation of perceptions and feelings? Friend, in a dead body the bodily determination has ceased and is appeased The verbal determination has ceased and is appeased The mental determination has ceased and is appeased*5). Life span has exhausted. The heat has extinguished, and the mental faculties have broken. up. Of the bhikkhu attained to the cessation of perceptions and feelings, the bodily determination has ceased and is appeased The verbal determination has ceased and is appeased The mental determination has ceased is appeased. The life span is not exhausted. The heat is not extinguished. The mental faculties are very clear. Friend, this is the difference between a dead body and of one attained to the cessation of perceptions and feelings. Friend, how many factors are there in the release in neither unpleasant nor pleasant feelings? The release in neither unpleasant nor pleasant feelings is based on four factors. Here, the bhikkhu dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, and mindfulness purified with equanimity attained to abides in the fourth jhaana. Based on these four is the release from neither unpleasant nor pleasant feelings. Friend, based on how many factors is the release of mind in signlessness?. The release of mind in signlessness is based on two factors. Not attending to any signs and attending to the no-sign element. Based on these two factors the release of mind in signlessness is attained. On account of what is the duration of the release of mind in signlessness? The duration of the release of mind in signlessness is based on three factors. Not attending to any signs, attending to the no-sign element, and making a determination earlier. Friend, based on these three is the duration of the release of mind in the no-sign element.. Friend, how is the rising from the release of mind in the no-sign element? Based on two factors is the rising from the release of mind in the no-sign element: Attending to all signs and not attending to the no-sign element. Based on these two is the rising from the attainment, release of mind in the no-sign element.
Friend, the limitless release of mind, the release of mind in no-thingness, the release of mind in voidity, and the release of mind in the no-sign element, are they different in meaning and different in words or are they the same in meaning and different in words? There is a method in which they are different in meaning and different in words and there is a method in which they are the same in meaning and different in words.Friend, how are they different in meaning and different in words. Here the bhikkhu abides with the thought of loving kindness pervading one direction, so too the second, third, and fourth directions, above, below and across, in all circumstances, for all purposes, towards all, this thought grown great and extensive without anger. The thought of compassiosn—The thought of intrinsic joy,---The thought of equanimity pervading one direction, so too the second, the third, the fourth, above, below, and across, in all circumstances, for all purposes, towards all, this thought grown great and extensive without anger he abides.This is the limitless release of mind. Friend, what is the release of mind in no-thingness: Here the bhikkhu overcoming all the sphere of consciousness attained to abides in the sphere of no-thingness. To this is said, the release of mind in the sphere of no-thingness. Friend what is release of mind in voidity? Here the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects This is void of a self or the belongings of a self. Friend to this is said the release of mind in voidity. Friend, what is the release of mind in the no-sign element: Here the bhikkhu not attending to any sign, attends to the no-sign element and abides in it. To this is said the release of mind in the no-sign element. According to this method, these things are different in meaning and different in words.
Friend, how are these things the same in meaning and different in words. Here, friend, greed is a limiting factor, hate is a limiting factor, delusion is a limiting factor,
To the bhikkhu with desires destroyed these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the boundless releases of the mind the immovable release of mind is the highest, it is said*6). Friend that immovable release of mind is void of greed, void of hate and void of delusion. Friend, greed is something, hate is something, delusion is something. To the bhikkhu with desires destroyed these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the release of mind in no-thingness, the immovable release of mind is the highest it is said. Friend, the immovable release of mind is void of greed, void of hate and void of delusion. Friend, greed is a sign, hate is a sign, and delusion is a sign. To the bhikkhu with desires destroyed , these things are dispelled, pulled out with the roots, have the tops cut off, made things that would not grow again. Of the release in signlessness, the immovable release is the highest it is said. Friend, the immovable release of mind is void of greed, void of anger, void of delusion. According to this method, these things are the same in meaning and different in words.
Venerable Saariputta said thus and venerable Mahaako.t.thita delighted in the words of venerable Saariputta. . .
Note.
1. Being with sensuality, with matter and with non-matter.’kaamabhava ruupabhava aruupabhava’ Being ‘bhava’ Bava the Pali word translated as being is the ramblings of the mind in sensual desires, in material things and in immaterial states such as the jhaanas, and attainments described in this Sutta.
2. Beings (sattaa) shrouded in ignorance and bound to craving delight here and there, thus comes about rebirth in the future.’avijjaaniivaranaana.m kho aavuso sattaana.m tanhasanyojanaana.m eva.m aayati.m punabbhavaanibbanti honti’ Rebirth in the future is a result of the mind’s ramblings in sensuality, matter and non-matter covered by ignorance and bound to craving.
3.When ignorance is dispelled, science arises and craving ceases, thus future rebirth does not come about.’avijjaaviraagaa kho aavuso vijjuppaadaa ta.nhaanirodhaa eva.m aayati.m punabbhavaanibbanti na honti.’ The dispelling of the rambling mind’s interest in sensuality, matter and non-matter is the dispelling of ignorance and the arsing of science and that is the cessation of craving..
4. Is life span the same as the field of feelings? ‘ teva nukho aavuso aayusankhaaaraa teva vedaniiyaa dhammaa udaahu a~n~ne aayusankhaaraa a~n~ne vedaniiyaa dhammaa?.’ The field of feelings is the sixfold sphere of mental contact, based on which feelings constantly arise with every contact at one or the other of the doors of mental contact.
5. In a dead body the bodily determination has ceased and is appeased. The verbal determination has ceased and is appeased. The mental determination has ceased and is appeased.’yavaaya.m aavuso mato kaalakato tassa kaayasankhaaraa niruddhaa pa.tipassaddhaa vaciisankhaaraa niruddhaa pa.tipassaddhaa cittasankhaaraa niruddhaa pa.tipassaddhaa.’ The bodily, verbal and mental determinations are in and out breaths, thinking and pondering, and feeling and perceiving. en one is dead, these things have ceased and are appeased, that is they do not worry him any more.
.6 Of the boundless releases of the mind the immovable release of mind is the highest, it is said. ‘yaavataa kho aavuso appamaana ceto vimuttiyo akuppaa taasa.m ceto vimutti aggamakkhaayaati’The
releases of mind experienced by those free of greed, hate and delusion is the highest.This in other words is the experience of arahanta, extinction.
5. 4 Cuulavedallasutta.m- (44) The Shorter Discourse on Questions and
Answers.
I heard thus.
At one time the Blessed One lived in the squirrels’ Santuary in Raajagaha. Then Visaakha the lay disciple approached bhikkhuni Dhammadinnaa worshipped her, sat on a side and said:
Noble lady, it is said the self, for what did the Blessed One say self.? Friend, Visaakha, to these five holding masses the Blessed One said self. Such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. To these five holding masses the Blessed One said, self. The lay disciple Visaakha agreeing with the words of bhikkhuni Dhammadinnaa asked a further question. Noble lady, it is said, the arising of the self, to what did the Blessed One say the arising of the self?.
Friend, Visaakha, to this same craving to be born in the future accompanied with interest and greed delighting here and there with greed for sensuality, greed ‘to be’ and greed ‘not to be’, to this the Blessed One said, the arising of the self. Noble lady it is said the cessation of self, to what did the Blessed One say the cessation of self? The complete cessation, giving up, the release from that craving is the cessation of self, said the Blessed One..Noble Lady, it is said the path to the cessation of self, to what did the Blessed One say, the path to the cessation of self? Friend, Visaakha, the Blessed One declared this same Noble Eightfold path, is the path, for the cessation of the self. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Noble lady, is the holding, in that same five holding masses, or is there a holding other than that? No, friend Visaakha, there is no holding other than the five holding masses. Friend, Visaakha, the interest and greed for these five masses, is the holding.
Noble Lady, how does the self view arise? Here, friend, Visaakha, the not learned ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching and not trained in their Teaching, reflects matter in self, or a material self, or in self matter, or in matter self. Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Reflects determinations in self, or a determining self, or in self determinations, or in determinations self. Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Friend, Visaakha, thus arises the self view. Noble Lady, how does the self view not arise? Here, friend Visaakha the learned noble disciple, who has seen noble ones and Great Beings, clever in their teaching, and trained in their Teaching does not reflect matter in self, nor a material self, nor in self matter, nor in matter self .Does not reflect feelings in self, nor a feeling self, nor in self feelings, nor in feelings self. Does not reflect perceptions in self, nor a perceiving self, nor in self, perceptions, nor in perceptions, self. Does not reflect determintions in self, nor a determining self, nor in self determinations, nor in determinations self. Does not reflect consciousness in self, nor a conscious self, nor in self consciousness, nor in consciousness self. Thus the self view does not arise.. .
Noble Lady, what is the Noble Eightfold path? Friend Visaakha, it is this same Noble Eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. .Noble lady, is the Noble Eightfold path compounded or uncompounded? Friend Visaakha, the Noble Eightfold path is compounded. Noble Lady, are the three compounds comprised in the Noble Eightfold path or the Noble Eightfold path comprised in the three compounds? Friend Visaakha, it is not that the three compounds are comprised in the Noble Eightfold path, the Noble Eightfold path is comprised in the three compounds. Friend Visaakha, right speech, right actions and right livelihood go to the compound virtues, right effort, right mindfulness and right concentration go to the compound concentration, and right view and right thoughts go to the compound wisdom. Noble Lady, what is concentration? What are the signs of concentration? What are the properties of concentation and what is the development of concentration? Friend Visaakha, one pointedness of mind is concentration. The four foundations of mindfulness are the signs of concentration. The four right efforts* are the properties of concentration. To practice, develop, and make much of these things is the development of concentration.
Noble Lady, what are determinations: Friend, Visaakha, these three are the determinations. Bodily determinations, verbal determinations and mental determinations. Lady, what are bodily determinations? What are verbal determinations and what are mental determinations? Friend Visaakha in-breaths and out-breaths are bodily determinations Thinking and pondering are verbal determinations and perceptions and feelings are mental determinations. Noble lady, how are in-breaths and out-breaths bodily determinations, thinking and pondering verbal determinations and perceptions and feelings mental determinations? Friend Visaakha, in-breaths and out-breaths are a bodily matter, are bound up with the body, therefore in-breaths and out-breaths are bodily determinations. Friend, Visaaka, earlier having thought and pondered, someone breaks into speech, therefore thinking and pondering are verbal determinations. Perceiving and feeling is done with the mind, they are things bound up with the mind, therefore perceptions and feelings are mental determinations.
Noble lady, how is the cessation of perceptions and feelings attained? Friend Visaakha, not that it occurs to the bhikkhu I will attain to the cessation of perceptions and feelings. Or I’m attaining to the cessation of perceptions and feelings. Or I have attained to the cessation of perceptions and feelings. Yet his mind should be developed so that it is led to that. Noble lady, of one attained to the cessation of perceptions and feelings, what ceases first? Is it bodily determintions, verbal determinations or mental determinations? Friend Visaakha, of one attained to the cessation of perceptions and feelings, verbal determinations cease first. Next bodily determinations and lastly mental determintions. Noble lady, how is the rising from the cessation of perceptions and feelings. Friend Visaakha, not that it occurs to the bhikkhu rising from the cessation of perceptions and feelings: I will rise from the cessation of perceptions and feelings. Or I’m rising from the cessation of perceptions and feelings. Or I have risen from the cessation of perceptions and feelings.Yet his mind should be developed so that, it is led to that. To a bhikkhu rising from the cessation of perceptions and feelings, what things arise first? Is it bodily determinations, verbal determinations or mental determinations? Friend, Visaakha, to a bhikkhu rising from the cessation of perceptions and feelings, mental determinations arise first. Then bodily determinations and lastly verbal determinations.Noble Lady, what are the signs that touch the bhikkhu rising from the cessation of perceptions and feelings?.Friend Visaakha, three signs touch the bhikkhu rising from the cessation of perceptions and feelings. The sign of voidity, the element of no-sign, and the sign of non-settlement, touches him. Noble lady, what is the bend of the mind of the bhikkhu arisen from the cessation of perceptions and feelings. Friend, Visaakha, the bend of the mind of the bhikkhu arisen from the cessation of perceptions and feelings is to seclusion.
Noble lady, how many feelings are there? Friend Visaakha, there are three feelings,
pleasant, unpleasant and neither unpleasant-nor-pleasant feelings..Noble lady what are pleasant feelings? What are unpleasant feelings and what are neither unpleasant not pleasant feelings? Friend Visaakha, whatever agreeable feeling felt with the body or mind is a pleasant feeling.*1) Whatever disagreeable, unpleasant feeling felt with the body or mind is an unpleasant feeling*2). Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling*3).Noble lady, in pleasant feelings what is pleasant and what is unpleasant? In unpleasant feelings what is unpleasant and what is pleasant? In neither unpleasant nor pleasant feelings what is pleasant and what is unpleasant?.Friend Visaakha, in pleasant feelings the presence is pleasant and the change is unpleasant. In unpleasant feelings the presence is unpleasant and the change is pleasant. In neither unpleasant nor pleasant feelings the knowledge is pleasant and ignorance is unpleasant. Noble lady, from pleasant feelings what latent tendencies trickle? From unpleasant feelings what latent tendencies trickle? From neither unpleasant nor pleasant feelings what latent tendencies trickle? From pleasant feelings the latent tendency greed trickles. From unpleasant feelings the latent tendency aversion trickles. From neither unpleasant nor pleasant feelings the latent tendency delusion trickles. Noble lady, does greed trickle from all pleasant feelings? Does aversion trickle from all unpleasant feelings? Does delusion trickle from all neither unpleasant nor pleasant feelings. No, friend Visaakha, from all pleasant feelings greed does not trickle. From all unpleasant feelings aversion does not trickle. From all neither unpleasant nor pleasant feelings delusion does not trickle. Noble lady, from pleasant feelings what should be dispelled? From unpleasant feelings what should be dispelled? From neither unpleasant nor pleasant feelings what should be dispelled?.Friend Visaakha, from pleasant feelings the latent tendency to greed should be dispelled, from unpleasant feelings the latent tendency to aversion should be dispelled and from neither unpleasant nor pleasant feelings the tendency to ignorance should be dispelled Noble lady, should the tendency to greed be dispelled from all pleasant feelings? Should the tendency to aversion be dispelled from all unpleasant feelings and should the tendency to ignorance be dispelled from all neither unpleasant nor pleasant feelings? No, friend, Visaakha, the tendency to greed need not be dispelled from all pleasant feelings. The tendency to aversion need not be dispelled from all unpleasant feelings and the tendency to ignorance need not be dispelled from all neither unpleasant nor pleasant feelings. Here, friend Visaakha, the bhikkhu secluded from sensual desires and from thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion, attained to abides in the first jhaana. He dispels greed for it, and the latent tendency to greed does not trickle. Then friend, Visaakha, the bhikkhu reflects. O! when shall I attain to, abide in that sphere in which the noble ones attain to abide now. Thus when delight is aroused for the incomparable release, pleasure arises to him, and aversion is dispelled, by that the latent tendency to aversion does not trickle. Then friend Visaakha, the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified attained to abides in the fourth jhaana, by that he dispels ignorance, by that the latent tendencies to ignorance do not trickle.
Noble lady, what is the counterpart of pleasant feelings? Friend Visaakha, the counterpart of pleasant feelings are unpleasant feelings. What is the counterpart of unpleasant feelings? Friend Visaakha, the counterpart of unpleasant feelings is pleasant feelings. Noble lady, what is the counterpart of neither unpleasant nor pleasant feelings? Friend Visaakha, the counterpart of neither unpleasant not pleasant feelings is ignorance. Noble Lady what is the counterpart of ignorance? Friend, Visaakha, the counterpart of ignorance is knowledge..Noble lady, what is the counterpart of knowledge?. Friend, Visaakha, the counterpart of knowledge is release. Noble lady what is the counterpart of release?. Friend, Visaakha, the counterpart of release is extinction. Noble lady, what is the counterpart of extinction?.
Friend, Visaakha, the questions have gone beyond limits. It is not possible to go beyond this limit. Friend, Visaakha the holy life is immersed in extinction and extinction is the ultimate aim and end. If you desire approach the Blessed One and ask this question and as he explains it, bear it in mind.
Then the lay disciple Visaakha, delighting and agreeing with the words of bhikkhuni Dhammadinnaa, getting up from his seat worshipped bhikkhuni Dhammadinnaa and circumambulated her and approached the Blessed One. He worshipped the Blessed One, sat on a side and related all the conversation between himself and bhikkhuni Dhammadinnaa. When this was said the Blessed One said, Visaakha, bhikkhuni Dhammadinnaa is very wise, if you had asked these questions from me, I too would have given the same answers. So bear these in your mind as she has explained.
The Blessed One said thus and the lay disciple Visaakha delighted in the words of the Blessed One. :
Notes.1. Whatever agreeable feeling felt with the body or mind is a pleasant feeling.’ya.m kho aavuso Visaaka, kaayika.m vaa cetasika.m sukha.m saata.m vedayita.m, aya.m sukha.m’ Agreeable or disagreeable all bodily feelings are born at one or the other of the doors of mental contact. If on account of one or the other of these feelings the self is elated it is a pleasant feeling of the mind. 2. Whatever disagreeable unpleasant feeling felt with the body or mind is an unpleasant feeling.’ya.m kho aavuso Visaaka, kaayika.m vaa cetasika.m vaa dukkha.m asaata.m vedayita.m aya.m dukkha vedanaa’ An unpleasant feeling felt with the body could be a wound in the body, or some ache or pain. When the wound, or ache, causes acute pain coming even close upon death, it is a feeling of the mind and causes more feelings than the bodily one.They are unpleasant feelings of the mind.
3. Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling ‘ya.m kho aavuso Visaaka, kaayika.m vaa cetasika.m vaa nevasaata.m vaanaasaata.m vedayita.m aya.m adukkhamasukha vedanaati’ When neither unpleasant nor pleasant feelings are felt with the body, they are not even known, and when such become feelings in the mind, we think we are bored and go in for some excitement.This is called ignorance.
5.5 Cuuladhammasamaadaanasutta.m –
(45) The Shorter Discourse on Observances.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi and the Blessed One addressed the bhikkhus from there:
Bhikkhus, these four are the observances in the Teaching, what four. There is an observance, which is pleasant now and brings unpleasant results in the future. There is an observance which is unpleasant now and brings unpleasant results in the future. There is an observance which is unpleasant now and brings pleasant results in the future. There is an observance which is pleasant now and brings pleasant results in the future.
Bhikkhus, what is that observance which is pleasant now and brings unpleasant results in the future. Bhikkhus, there are certain recluses and brahmins who hold the view there is nothing wrong in sensuality, and they fall for sensuality. They are the followers of those wearing a knot on the head. They said, these good recluses and brahmins seeing what future fear in sensuality, declared the dispelling of sensuality with a thorough knowledge of it. The hairy soft hands of these young ascetic women are pleasant. Thus they falling for sensuality and after death went to loss and were born in hell. There they experience sharp rough unpleasant feelings. They then say, these good recluses and brahmins seeing this future fear in sensuality declared the dispelling of sensuality. Here we experience sharp rough unpleasant feelings on account of sensuality. Like in the last month of Summer the Maaluwaa shoots bear fruits. The seeds that have split and had fallen under the trees are collected under a certain tree.. Then bhikkhus, the goddess who lived in that tree was frightened and shivered.Her friends, co-associates and blood relations, the forest gods, orchard gods, tree gods, gods wielding power over medicinal plants, grass and tall trees came and pacified her.Good one, do not be frightened, some of these seeds will be swallowed by peacocks and animals. Some will be burnt by forest fires and the foresters will uproot some. Termites will eat some and some will lose fertility. Yet with the heavy rains they grew well. The young, soft, hairy, Maaluwaa creepers hung on the Saala tree and grew on her. Then it occurred to that goddess: My friends, co-associates and blood relations, the forest gods, orchard gods, tree gods, gods wielding power over medicinal plants, grass and tall trees came and pacified me. They said, good one, do not be frightened, some of these seeds will be swallowed by peacocks and animals and some will be burnt by forest fires. The foresters will uproot some, termites will eat some and some will lose fertility. Yet with the heavy rains they grew well. The young, soft, hairy, Maaluwaa creepers hang on the Saala tree and grew on her. They have embraced the Saala tree making an overhead tuft and have broken open large parts of the trunk. Now I experience sharp rough unpleasant feelings on account of the Maaluwaa seeds. Bhikkhus, in the same manner, there are certain recluses and brahmins who have this view. They saying there is nothing wrong in sensuality, fall for it. They are the followers of those wearing a knot on the head. They said, these good recluses and brahmins seeing what future fear in sensuality, asked the dispelling of sensuality declaring a thorough knowledge of sensuality. The hairy soft hands of these young ascetic women are pleasant.They falling for sensuality after death go to loss and are born in hell. There they experience sharp rough unpleasant feelings. Then they said, these good recluses and brahmins seeing this future fear of sensuality declared the dispelling of sensuality. Here we experience sharp rough unpleasant feelings on account of sensuality.
Bhikkhus, what is the observance which is now unpleasant and brings unpleasant results in the future. Here, bhikkhus, a certain one goes without clothes and without manners licks the hands. Does not accept an invitation, or extend an invitation. Does not accept what is brought, or specially prepared. Does not enjoy an invitation. Does not accept from the rim of a pot, the rim of a cooking vessel,. when a goat is about the place, across a stick, across a broom, from two partaking food, from a woman bearing child, from a woman giving suck, from a woman gone with a man, from a defiled woman, or from where she is supported. Does not accept from a place where flies abound. Does not accept fish, meat, intoxicating drinks and brewed drinks. Is support in one house, on one morsel, in two houses on two morsels, or in seven houses on seven morsels. Or is supported on what is given by one woman, two women, or even seven women. Or is supported on what is brought by one man, two men, or seven men..Is yoked to this method of partaking food for half a month. Eats vegetables and millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, flour of oil seeds, grass, cowdung, forest roots and fruits. Or is supported on what falls on the way. Wears hemp clothes, coarse clothes, miserable garments, rag clothes, bark clothes, skin clothes, strips of skin, grass clothes, bark clothes, clothes made of planks and of hair, tails and the wings of owls. Is yoked to pulling hairs of head and beard. Is yoked to standing, rejecting seats, is yoked to sitting, yoked to lying on a bed of thorns, descending in water up to three time by night fall. Thus practises the torture and mortification of the body, and after death goes to loss is born in hell. Bhikkhus, this is the observance which is unpleasant now and brings unpleasant results in the future.
Bhikkhus, what is the observance which is now unpleasant and brings pleasant results in the future. Bhikkhus, here a certain one who is greedy by nature, constantly feeling displeased and unpleasant on account of that greed. Angry by nature and constantly feeling displeased and unpleasant on account of anger. Deluded by nature and constantly feeling displeased and unpleasant on account of that delusion.With tears leads the holy life. He after death, goes to increase and is born in heaven. Bhikkhus, this is the observance which is now unpleasant and brings pleasant results in the future.
Bhikkhus, what is the observance which is now pleasant and also brings pleasant results in the future. Bhikkhus, here a certain one not greedy by nature, does not feel displeased and unpleasant on account of greed. Not angry by nature does not feel displeased and unpleasant on account of anger. Not deluded by nature does not feel displeased and unpleasant on account of delusion. He secluding the mind from sensual desires and demerit, with thoughts and thought processes and with joy and pleasant born of seclusion attained to abide in the first jhaana. Again overcoming thoughts and thought processes, and appeasing the mind internally brings it to one point, and without thoughts and thought processes and with joy and pleasantness born of concentration attained to abide in the second jhaana. Again with equanimity to joy and detachment abides mindful and aware experiencing pleasantness with the body and attained to abides in the third. Jhaana To this the noble ones say, abiding mindfully in pleasantness..Dispelling pleasantness and unpleasantness, and earlier having overcome pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified, attained to abides in the fourth jhaana. He after death is born in increase, in heaven. This is the observance which is pleasant now and also brings pleasant results in the future.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.
Mahaadhammasamaadaanasutta.m (46)
The Longer Discourse on Observances
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there.
Bhikkhus, humans are always with interests, desires and intentions, like these. May unwelcome, disagreeable and unpleasant things decrease and may welcome, agreeable and pleasant things increase. Bhikkhus, to them, with such interests, desires and intentions, unwelcome, disagreeable and unpleasant things increase and welcome, agreeable and pleasant things decrease. Bhikkhus, do you understand the reason for it. Venerable sir, the Blessed One is the originator, leader and the refuge of the Teaching, may the Blessed One himself explain the meaning of these words. The bhikkhus will bear it in mind, hearing it from the Blessed One. Then bhikkhus, listen carefully I will preach.
Here bhikkhus, the not learned ordinary man, who has not seen noble ones, and Great Men, not heard their Teaching and not trained in their Teaching, does not know the things that should be practised and the things that should not be practised. He practises things that should not be practised and does not practise the things that should be practised. To him who practises things that should not be practised and does not practise things that should be practised unwelcome, disagreeable, unpleasant things increase and welcome, agreeable, pleasant things decrease.What is the reason? Bhikkhus, it happens thus to the unwise.
Bhikkhus, as for the noble disciple who has seen noble ones, and Great Men, has heard their Teaching and is trained in their Teaching. He knows the things that should be practised and the things that should not be practised. He practises things that should be practised and does not practise things that should not be practised. To him who practises things that should be practised and does not practise things that should not be practised unwelcome, disagreeable, unpleasant things decrease and welcome, agreeable, pleasant things increase.What is the reason:Bhikkhus, it happens thus to the wise.
Bhikkhus, these four are the observances in the Teaching. What four? There is an observance, which is now unpleasant and brings unpleasant results in the future. There is an observance which is pleasant now and brings unpleasant results in the future. There is an observance which is now unpleasant and brings pleasant results in the future and there is an observance which is pleasant now and brings pleasant results in the future.
Bhikkhus, this observance which is unpleasant now and brings unpleasant results in the future. The foolish do not know it, as it really is, that this observance is unpleasant now and brings unpleasant results in the future and they observe it. To them observing it, unwelcome, disagreeaable, unpleasant feelings increase and welcome, agreeable, pleasant feelings decrease. What is the reason?. Bhikkhus, it so happens to the foolish. Bhikkhus, this observance which is pleasant now and brings unpleasant results in the future, the foolish do not know it, as it really is, that this observance is pleasant now and brings unpleasant results in the future. So they observe it. To them observing it, unwelcome, disagreeable, unpleasant feelings increase and welcome, agreeable, pleasant feelings decrease. What is the reason? Bhikkhus, it so happens to the foolish. Bhikkhus. this observance which is unpleasant now and brings pleasant results in the future, the foolish do not know it, as it really is, this observance is unpleasant now and it brings pleasant results in the future, and they do not observe it. To them not observing it, unwelcome, disagreeable, unpleasant feelings increase and welcome, agreeable pleasant feelings decrease. What is the reason? Bhikkhus, it so happens to the foolish. Bhikkhus, this observance, which is pleasant now and brings pleasant results in the future, the foolish do not know it, as it really is. This observance is now pleasant and brings pleasant results in the future, and they do not observe it. To them not observing it, unwelcome, disagreeable, unpleasant feelings increase and welcome agreeable pleasant feelings decrease. What is the reason. Bhikkhus, it so happens to the foolish. :
Bhikkhus, this observance which is unpleasant now and brings unpleasant results in the future. The wise know it, as it really is.This observance is unpleasant now and brings unpleasant results in the future and they do not observe it. To them not observing it, unwelcome, disagreeable, unpleasant feelings decrease and welcome, agreeable, pleasant feelings increase. What is the reason? Bhikkhus, it so happens to the wise. Bhikkhus, this observance which is pleasant now and brings unpleasant results in the future, the wise know it, as it really is.This observance is pleasant now and it brings unpleasant results in the future, and they do not observe it. To them not observing it, unwelcome, disagreeable, unpleasant feelings decrease and welcome, agreeable, pleasant feelings increase. What is the reason? Bhikkhus, it so happens to the wise. Bhikkhus. this observance which is unpleasant now and brings pleasant results in the future, the wise know it, as it really is. This observance is unpleasant now and it brings pleasant results in the future, and they observe it. To them observing it, unwelcome, disagreeable, unpleasant feelings decrease and welcome, agreeable pleasant feelings increase. What is the reason?: Bhikkhus, it so happens to the wise. Bhikkhus, this observance, which is pleasant now and brings pleasant results in the future, the wise know it, as it really is. This observance is now pleasant and brings pleasant results in the future, and they observe it. To them observing it, unwelcome, disagreeable, unpleasant feelings decrease and welcome agreeable pleasant feelings increase. What is the reason? Bhikkhus, it so happens to the wise
Bhikkhus, what is the observance that is unpleasant now and brings unpleasant results in the future. Here, a certain one with displeasure destroys living things and on account of it experiences unpleasantness. With displeasure takes what is not given and on account of it experiences unpleasantness. With displeasure misbehaves sexually and on account of it experiences unpleasantness.With displeasure tells lies and on account of it experiences unpleasantness. With displeasure says malicious things and on account of it experiences unpleasantness. With displeasure talks roughly and on account of it experiences unpleasantness. With displeasure talks frivolously and on account of it experiences unpleasantness. With displeasure becomes covetous and on account of it experiences unpleasantness. With displeasure bears an angry mind and on account of it experiences unpleasantness. With displeasure maintains wrong view and on account of it experiences unpleasantness. He after death goes to decrease and is born in hell. This is the observance that is unpleasant now and brings unpleasant results in the future.
Bhikkhus, what is the observance that is pleasant now and brings unpleasant results in the future. Here, a certain one with pleasure destroys living things and experiences pleasantness. With pleasure takes what is not given and experiences pleasantness. With pleasure misbehaves sexually and experiences pleasantness.With pleasure tells lies and experiences pleasantness. With pleasure says malicious things and experiences pleasantaness.With pleasure talks roughly and experiences pleasantness.With pleasure talks frivolously and experiences pleasantness.With pleasure becomes covetous and experiences pleasantness.With pleasure bears an angry mind and experiences pleasantness. With pleasure maintains wrong view and experiences pleasantness. He after death goes to decrease and is born in hell. Bhikkhus, this is the observance that is pleasant now and brings unpleasant results in the future.
Bhikkhus, what is the observance that is unpleasant now and brings pleasant results in the future. Here, a certain one with displeasure abstains from destroying living things and on account of it experiences unpleasantness. With displeasure abstains from taking what is not given and experiences unpleasantness. With displeasure abstains from misbehaviour in sexuality and experiences unpleasantness.With displeasure abstains from telling lies and experiences unpleasantness.With displeasure abstains from telling malicious things and on account of it experiences unpleasantness. With displeasure abstains from talking roughly and on account of it experiences unpleasantness. With displeasure abstains from talking frivolously and experiences unpleasantness. With displeasure abstains from coveting and experiences unpleasantness. With displeasure abstains from bearing an angry mind and experiences unpleasantness.With displeasure maintains right view and on account of it experiences unpleasantness. He after death goes to increase and is born in heaven. This is the observance that is unpleasant now and brings pleasant results in the future.
Bhikkhus, what is the observance that is pleasant now and brings pleasant results in the future. Here, a certain one with pleasure abstains from destroying living things and experiences pleasantness.With pleasure abstains from taking what is not given and experiences pleasantness.With pleasure abstains from misbehaviour in sexuality and experiences pleasantness.With pleasure abstains from telling lies and experiences pleasantness.With pleasure abstains from telling malicious things and experiences pleasantaness.With pleasure abstains from talking roughly and experiences pleasantness.With pleasure abstains from talking frivolously and experiences pleasantness.With displeasure abstains from coveting and experiences pleasure and pleasantness. With pleasure abstains from bearing an angry mind and on account of it experiences pleasantness.With pleasure maintains right view and on account of it experiences pleasure and pleasantness. He after death goes to increase and is born in heaven. This is the observance that is pleasant now and brings pleasant results in the future. Bhikkhus, these are the four observances in the Teaching.
Bhikkhus, a man who wants to live and not die, who likes pleasantness, loathes unpleasantness, would come along and is told :Friend, this is a drink prepared out of the bitter goad, and it is mixed with poison. It is not agreeable to sight, smell, or taste, and drinking it you will come to death or deathly unpleasantness. If you desire drink. Not reflecting about it, he would drink. To sight, smell or taste it would not be agreeable and drinking it, he would come to death or deathly unpleasantness. Bhikkhus, I say, this observance of the Teaching is comparable to this, as it is unpleasant now and brings unpleasant results in the future.
Bhikkhus, a man who wants to live and not die, who likes pleasantness and loathes unpleasantness, would come along and is told :Friend, there is a drink in this bowl, it is mixed with poison. It is agreeable to sight, smell, and taste, and drinking it you will come to death or deathly unpleasantness. If you desire drink. Not reflecting about it he would drink it. To sight, smell and taste it would be agreeable and drinking it, he would come to death or deathly unpleasantness. Bhikkhus, I say, this observance of the Teaching is comparable to this, as it is pleasant now and brings unpleasant results in the future..
Bhikkhus, a man would come along suffering from jaundice and he is told: Friend, there is a drink made out of putrid urine, with various kinds of medicines put in it. If you desire drink. When drinking it would not be agreeable to sight, smell or taste but drinking it you will get over your illness. He reflects about it and drinks it. It would not be agreeable to sight, smell or taste, yet he would get over that illness. I say this observance of the Teaching is comparable to this, as it is now unpleasant and brings pleasant results in the future.
Bhikkhus, a man suffering from bloody dysentery comes along and he is told, good man, there is a mixture made of curd, honey, ghee and sugar molasses. It is agreeable to sight, smell and taste, and if you drink it, you will get over your disease. He reflects and drinks it finds it agreeable to sight, smell and taste even while drinking, and drinking he gets over his disease. Bhikkhus, I say, this observance of the Teaching is comparable to this, as it is now pleasant and brings pleasant results in the future Bhikkhus, in the last month of the rains, in Autumn when the sky is clear of rainy clouds, the sun shines resplendent expelling all the darkness giving radiance and heat, in the same manner, this observance of the Teaching, which is pleasant now and brings pleasant results in the future, expels all the teachings of other recluses and brahmins.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. . .
. Viima.msakasutta.m-(47) The Examination.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then the Blessed One addressed the bhikkhus from there.
Bhikkhus, by a bhikkhu who could read the thought processes of another, an examination of the Thus Gone One should be done. Is he rightfully enlightened or not or only conscious of it? Venerable sir, the Blessed One is the origin of the Teaching, the leader and the refuge of the Teaching. Good that the meaning of these words occur to the Blessed One. Hearing it from the Blessed One, the bhikkhus will bear it in mind. Then bhikkhus, listen, I will teach.
Bhikkhus, by the bhikkhu who could examine the thought processes of another the Thus Gone One should be examined on two things. On things cognisable by eye consciousness and ear consciousness. Are defiled things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These defiled things cognisable by eye and ear consciousness*1) are not evident in the Thus Gone One. Then he should make a further examination: Are mixed things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These mixed things cognisable by eye and ear consciousness*2) are not evident in the Thus Gone One. Then he should make a further examination: Are pure things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. The pure things cognisable by eye and ear consciousness*3) are evident in the Thus Gone One.
Then he should make a further examination. Has the venerable one attained to these things of merit since long or are they attained to recently? When examining he knows these things of merit were attained since long, and not recently. Then he should make a further examination. Is the venerable one internally convinced of this attainment? Is there a possible danger evident? He should make a thorough examination to know whether there is some danger evident. When examining he knows the venerable one is internally convinced of the attainment and there is no danger evident.
Then he should further examine. Does the venerable one not indulge in sensuality, through destruction of greed or through fear? When examining he knows. The venerable one does not indulge in sensuality through destruction of greed, and not through fear.
Then the others should question that bhikkhu. On what grounds did the venerable one say, that the venerable one did not indulge in sensuality because greed is destroyed and not through fear? If that bhikkhu should reply rightly, he should say: Whether the venerable one is in the amidst of the community, or living alone. Living there well or miserably, if when advising a crowd, he sees someone fallen for materiality, or someone not soiled by materiality, the venerable one does not look down on him: This I heard in the presence of the Blessed One, and he acknowledged it ‘I do not indulge in sensuality because my greed is destroyed, not out of fear.’
Then further it may, even be questioned from the Thus Gone One himself: Are defiled things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? Then I would declare.‘Defiled things cognisable by eye and ear consciousness are not evident in the Thus Gone One’. Asked: Are mixed things cognisable by eye and ear consciousness evident in the Thus Gone One, or are they not? I would declare. ‘Mixed things cognisable by eye and ear consciousness are not evident in the Thus Gone One’.Asked: Are pure things cognisable by eye and ear consciousness evident in the Thus Gone One, or are they not?. I would declare. ‘Pure things cognisable by eye and ear consciousness are evident in the Thus Gone One.That is my path and pasture, but I do not make them mine’. Bhikkhus, a Teacher who says thus, is suitable to be approached to hear the Teaching. He teaches leading one to more and more exalted states, showing the dark and white counterparts’. When teaching leading to more and more exalted states, at a certain point he reaches the summit*4) and establishes faith in the Teacher: The Blessed One is rightfully enlightened, the Teaching is well proclaimed, the Community of bhikkhus have gone well.
Then the others should question that bhikkhu. On what grounds did the venerable one say, the Blessed One is rightfully enlightened, the Teaching is well proclaimed and the Community of bhikkhus have gone well? That bhikkhu replying rightly should say, I approached the Blessed One to listen to the Teaching. The Blessed One taught me leading to more and more exalted states, showing the dark and white counterparts. When teaching, leading me to more and more exalted states, at a certain point I reached the summit, and then I established faith in the Teacher and came to the conclusion, the Blessed One is rightfully enlightened, the Teaching is well proclaimed, and the Community of bhikkhus has gone dwell.
Bhikkhus, in whomever faith is established in the Thus Gone One in this manner with these phrases and words, it becomes well established, thoroughly rooted faith and insight. It cannot be changed by a recluse, brahmin, god, Maaraa Brahmaa or by anyone in the world.
Bhikkhus, that is the search in the Teaching of the Thus Gone One, and is the propriety of reaching the summit*2) in the Teaching of the Thus Gone One..
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. . :. . .
Notes,
1. Defiled things cognisable by eye and ear consciousness’ye sankili.t.thaa cakkusota vi~n~naaneyyaa dhammaa’ These are defiled perceptions born of eye and ear consciousness. Those are thoughts with greed, hate and delusion
2Mixed things cognisable by eye and ear consciousness. ‘ye vitimissaa cakkhusota vi~n~naaneyyaa dhammaa’ This is a mixed up perception, when not sure whether it is seen or heard. They are thoughts with a mixture of greed, hate and delusion.
3. Pure things cognisable by eye and ear consciousness’ye vodaataa cakkhusota vi~n~naaneyyaa dhammaa’ These are pure perceptions and thoughts born of eye and ear consciousness, free of greed, hate and delusion. .
.4 At a certain point reaches the summit.’idha ekacca.m dhamma.m ni.t.tha.m aagama.m’ Here, it is realising the Teaching of the Blessed One, and it is equivalent to attaining one or the other of the eight attainments of the Noble disciple. These attainments have to go in due order and the first of them is the entry into the stream of the Teaching. There is no progress without it.
5The search in the Teaching of the Thus Gone One and the propriety of reaching the summit.’eva.m kho bhikkhave tathaagate dhammasamannesanaa hoti. Eva.m ca pana tathaagato dhammataasusamanni.t.tho honti’ It means that the understanding of the Teaching should come from within, and it becomes the fitness to see through.
5.8 Kosambiyasutta.m (48) The Discourse at Kosambi
I heard thus.
At one time the Blessed One was living in Ghosita’s monastery in Kosambi. At that time the bhikkhus of Kosambi had aroused a dispute and were quarreling with each other, throwing sharp words at each other They would not discuss the matter among themselves and come to an understanding. A certain bhikkhu approached the Blessed One, worshipped, sat on a side and said, Venerable sir, the bhikkhus of Kosambi have aroused a dispute and are quarreling with each other, throwing sharp words at each other. They would not discuss the matter among themselves and come to an understanding. Then the Blessed One addressed a certain bhikkhu: Come bhikkhu in my words address those bhikkhus, and tell, the Teacher wants you. That bhikkhu agreed, approached those bhikkhus, and said Bhikkhus, the Teacher wants you: Those bhikkhus agreed, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said to those bhikkhus; Bhikkhus, is it true that you have aroused a dispute among yourselves are quarreling with each other throwing sharp words at each other.You wouldn’t discuss the matter among yourselves and come to an understanding? Yes, venerable sir.Bhikkhus, at a time when you have aroused a dispute among yourselves are quarreling with each other throwing sharp words at each other, are you established in bodily actions of loving kindness, towards co-associates in the holy life openly and secretly? Established in verbal actions of loving kindness, towards co-associates in the holy life openly and secretly? Established in mental actions of loving kindness, towards co-associates in the holy life openly and secretly? No, venerable sir.Bhikkhus, you have aroused a dispute among yourselves quarreling with each other, throwing sharp words at each other.Now you are not established in bodily actions of loving kindness, towards co-associates in the holy life openly or secretly. You are not established in verbal actions of loving kindness, towards co-associates in the holy life openly or secretly. You are not established in mental actions of loving kindness, towards co-associates in the holy life openly or secretly. Foolish men, seeing what good have you aroused this dispute? You do not discuss this matter among yourselves and come to an understanding. Foolish men, this will be for your undoing for a long time
Then the Blessed One addressed the bhikkhus: Bhikkhus, there are six things which conduces to reverence, unity, friendliness and love for each other. What six: Here, bhikkhus, the bhikkhu should be established in bodily actions of loving kindness towards co-associates in the holy life openly and secretly. This is a thing which conduces to reverence, unity, friendliness and love for each other. Again, the bhikkhu should be established in verbal actions of loving kindness towards co-associates in the holy life openly and secretly. This too is a thing which conduces to reverence, unity, friendliness and love for each other. Again the bhikkhu should be established in mental actions of loving kindness towards co-associates in the holy life openly and secretly. This too is a thing that conduces to reverence, unity, friendliness and love for each other. Again bhikkhus, gains rightfully obtained, as far as what is put into the bowl, the bhikkhu would not partake without sharing equally with the co-associates in the holy life. This too is a thing that conduces to reverence, unity, friendliness and love for each other. Again the bhikkhu becomes equal in virtues with the co-associates in the holy life openly and secretly. The virtues that are not broken, fissured or spotted, are consistent and praised by the wise as unaffected and conductive to concentration. This too is a thing that conduces to reverence, unity, friendliness and love for each other . Again the bhikkhu becomes equal with the co-associates in the holy life in the noble view that leads to the beyond.Which rightfully shows the destruction of unpleasantness to one who thinks logically. This too is a thing that conduces to reverence, unity, friendliness and love for each other. Bhikkhus, these are the six things that conduces to reverence, unity, friendliness and love for each other. Bhikkhus, of these six the noble view that leads to the beyond and rightfully shows the destruction of unpleasantness to one who thinks logically is the foremost and the chief. It binds all others at the top most beam of the gabled house. ..
Bhikkhus, what is that noble view that leads to the beyond and rightfully shows the destruction of unpleasantness to one who thinks logically. Here. Bhikkhus, the bhikkhu gone to a forest or to the root of a tree, or to an empty house reflects. Are there undispelled hindrances in me? Do they obstruct my mind, from knowing and seeing as it really is? Am I overcome by sensual lust, or is my mind hindered by them? Am I overcome by anger, or is my mind hindered by it? Am I overcome by sloth and torpor, or is my mind hindered by sloth and torpor? Am I overcome by restlessness and worry, or is my mind hindered by restlessness and worry? Is my mind overcome with doubts, about this world and the other world? Or am I with a dispute quarreling, throwing rough words at others, is my mind hindered in this manner?
The bhikkhu knows, I haven’t undispelled hindrances on account of which my mind would not see it, as it really is.These things are thoroughly dispelled from my mind and it is ready for realising the truth. This is the first noble knowledge attained, not of the world and not shared by the ordinary*.
Again, the noble disciple reflects When I practise and develop this view much, I experience internal appeasement, and internal extinction*. This is the second noble knowledge attained, not of the world and not shared by the ordinary.
Again the noble disciple reflects. This view I have gained is it also the view of the recluses and brahmins of other sects. Then he knows, this view with which I am endowed, is not shared by recluses and brahmins of other sects. This is the third noble knowledge attained, not of the world and not shared by the ordinary.
Again, bhikkhus, the noble disciple reflects. I share this view with those come to righteousness of view. I’m also endowed with that unique characteristic. Bhikkhus, what is that unique characteristic of one come to righteousness or view? When he does any wrong, it becomes manifest to him, and he instantly goes to the Teacher or a wise co-associate in the holy life and declares and makes it manifest and makes amends for future restrain, like a toddler who is slow to stand and lie would tred on a burning piece of charcoal and would instantly pull away from it. In the same manner when he does any wrong, it becomes manifest to him, and he instantly goes to the Teacher or a wise co-associate in the holy life and declares and makes amends for future restrain. This is a unique character of one come to righteousness of view. This is the fourth noble knowledge attained, not of the world and not shared by the ordinary.
Again, bhikkhus, the noble disciple reflects. I share this view, with those come to righteousness of view. I’m also endowed with that unique characteristic. Bhikkhus, what is that unique characteristic of one come to righteousness of view? It is the unique characteristic of one come to righteousness view, to be greatly intent in completing any work high or low that has to be done for the co-associates in the holy life. Mindful of the high virtues, training, and high wisdom. Like the cow which would even pull out the post to which it is tied in an effort to save her calf. In the same manner would be greatly intent in completing any work high or low that has to be done for the co-associates in the holy life. Mindful of the high virtues, much training and high wisdom. Then he knows, I share this view, with those come to righteousness of view. I’m endowed with that unique characteristic. This is the fifth noble knowledge attained, not of the world and not shared by the ordinary.
Again, the noble disciple reflects I share this power, with those come to righteousness of view. I’m endowed with that power.What is that power with which the one come to righteousness of view is endowed?.One come to righteousness of view listens to the Teaching attending carefully to take the essential with the mind well concentrated. Then he knows, I’m endowed with the power of one come to righteousness of view. This is the sixth noble knowledge attained, not of the world and not shared by the ordinary.
Again, the noble disciple reflects.I share this power, with those come to righteousness of view. I’m endowed, with that power What is that power with which the one come to righteousness of view is endowed?. It is the power of one come to righteousness of view to listen to the Teaching taught by the Blessed One and gain the meanings, experience the Teaching and experience the joy. Then he knows, with whatever power the one, come to righteousness of view is endowed, I too share that power. . This is the seventh noble knowledge attained, not of the world and not shared by the ordinary.
When the noble disciple is endowed with these seven characteristics, he is ready to realise the fruits of the entry into the stream of the Teaching.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. . .
Notes
. 1. This is the first knowledge attained not of the world and not shared with the ordinary’idamassa pa;.thama.m ~naana.m adhigata.m honti ariya.m lokuttara.m asaadhaarana.m puthujjanehi’. This knowledge does not belong to the world, as the data does not enter through any of the doors of mental contact. So it is not shared by the ordinary worldliing.It is some knowledge realised by the noble disciple.
2. When I practise and develop this view much, I experience internal appeasement and internal extinction.’ima.m nukho aha.m di.t.thi aasevanto baavento bahulii karonto labhaami paccatta.m samatha.m labhaami paccatta.m nibbuuta.mti’ The view of the noble disciple when his mind is freed from the five hindrances, when he practises and develops this view, he experiences internal appeasement and internal extinction.
Brahmanimantanasutta.m 49- An Address to Brahma.
I heard thus.
At one time the Blessed One was living in the monastery, offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there.
Bhikkhus, at one time I was living in Uka.t.tha, at the root of a big Saala tree in the Subhaga forest. At that time, to Baka brahmaa an evil view like this had arisen. This is permanent, eternal, complete and a not changing thing. This is not born, does not decay, does not die, is not re-born, and there is no refuge higher than this. I cognised the thought processes in the mind of Baka brahmaa and as a strong man would stretch his bent arm, or bend his stretched arm, disappeared from the Subhaga forest and appeared in the Brahma world. Seeing me in the distance Baka brahma said, welcome! good sir. It’s after a long time, that you have come. Sir, this is permanent, eternal, complete and a not changing thing. Not born does not decay, does not die, is not re-born and there is no refuge higher than this. When this was said, I said thus to Baka brahma: Indeed Baka brahma is deluded, that he says, an impermanent, not eternal, incomplete, changing thing is permanent, eternal, complete and not subject to change. To a born, decaying, dying, fading and reappearing thing, he says is not born, does not decay, does not die, fade and is not re-born When there is a refuge more noble than this, he says there is no refuge more noble than this
Then Death the Evil One took possession of a member of the retinue of Brahma and said to me: Bhikkhu, do not hinder this one. He is the great conquerer, the unvanquished one, he wields power over everything. He is the ruler of creations, the chief among creators, the father wielding power over all creators. Bhikkhu, there were recluses and brahmins before you. They loathed and reviled, earth, water, fire, air, the born, the gods, brahma, the creators and the wives of creators. After death they were born in a lower state. Bhikkhu, there were recluses and brahmins before you, they praised, and took pleasure in earth, water, fire, air, the born, the gods, brahma, the creators, the wives of creators. After death they were born in a higher state.
Bhikkhu, I tell you this, Come sir, do what Brahma asks you to do. Bhikkhu, if you exceed the words of Brahma, like a man come to give splendour is turned out with a stick. Or like a man trying to fall into hell was pulled out from earth with hands and feet. Such a thing will happen to you. Come! Good sir, do whatever Brahma asks you to do and do not exceed him. Do you see the retinue of Brahma seated? The Evil One pointed out the retinue of Brahma to me. When this was said, I said thus to the Death Evil One: Evil One, I know you, Brahma and all his retinue are under your power,
Do you think that I ‘m in your power?
When this was said, Baka brahma said thus to me: Sir, I’m permanent, stable, eternal, complete and not doomed to fall and say that I’m permanent, stable, eternal, complete, and not doomed to fall. Not born, not decaying, not dying, not fading, not re-born, and not seeing any refuge more exalted than this, say I not born, will not decay, die, fade and be re-born, and see no refuge more exalted than this. Bhikkhu, there were recluses and brahmins before this. Their austerities lasted as long as their sign of concentration lasted. Would they know whether there is a refuge more noble than this, or there is no refuge more noble than this? Even if there be no refuge more noble than this, it will bring you only fatigue and trouble.
Bhikkhu, if you cleave to earth, water, fire, air, the born, to gods, to the lords of the populace, to Brahma, I will be at your bidding, protecting wealth, doing your wishes and standing outside. Brahma, I know your goings and your splendour. Baka brahma has such powers and such splendour. Good sir, what do you know about my powers and splendour?
As far as the moon and sun wield power illuminating, the directions,
As far as the thousandfold world systems, you wield power,
You know this world and the other world, and those with greed and without,
And the movements of thoughts of beings ‘to be’ here and there.
Thus I know your movements, splendour, and power. Baka brahma is so powerful and has such splendour. Brahma you have three other bodies, do you know and see that? You have a body named Aabhassara. (lustrous) Fading from that is born here. Owing to settling there long, lost mindfulness, you do not know, or see that. So I’m your better in higher knowledge..Brahma you have names Subhakinnaa (full of good) and Vehapphalaa(power in the air) You do not know and see that. So I’m your better in higher knowledge. Brahma, I thoroughly know, and become earth to the least possible extent. Do not appropriate it, or take pleasure in it.. Brahma, I thoroughly know water, fire, air, the born, those wielding power over the populace, gods, Brahma, Aabhassaraa, Subhaakinnaa, Vehapphalaa,The Almighty Brahma and All I thoroughly know and become All, to the least possible extent.Do not appropriate All and take pleasure in All. So I’m your better in higher knowledge.Good sir, if you are not born of All, you would be useless and empty. Consciousness is non-indicative limitless and illuminates all over. If you were not born of earth, water, fire, air, gods, the lords of the populace, brahma, Aabhassaraa, Subhaakinnaa, Vehapphalaa, the Almighty brahma, I will now disappear you. Brahma if it is possible do so. Then Brahma saying I will make the recluse Gotama disappear was not able to do so. Then bhikkhus, I said, brahma I will make you disappear. Then I performed a fete of super normal power in which Brahma, his retinue and his gathering could not see me, yet could hear me and I said this verse.
I saw fear in being and non-being, not desiring any being*1)
I did not hold with interest to anything.
Then bhikkhus, Brahma, the brahma gathering and his retinue were surprised, and said, wonderful is the majesty and the power of the recluse Gotama. Before this we have not seen a recluse or brahmin so majestic and wonderful as the recluse Gotama, the son of the Sakyas, who has gone forth from the clan of the Sakyas. Friends, the populace is amused in being, fond of being and has arisen from being, has completely come out of being*1).
Then bhikkhus, Death the Evil One took possession of one of the retinue of Brahma and said thus to me. Good sir, since you know so well and is enlightened, do not lead or teach disciples, or give them the going forth. Do not greed for disciples. Bhikkhu, before this there were recluses and brahmins, in the world, who acknowledged they were perfect and rightfully enlightened. They gave the going forth to the disciples and were greedy for disciples. After death they were born in lower states Bhikkhu, before this there were recluses and brahmins, in the world, who acknowledged they were perfect and rightfully enlightened. They did not give the going forth to the disciples and were not greedy for disciples. After death they were born in exalted states. Therefore, bhikkhu, live at ease, abide in pleasantness here and now, the not told is clever, do not advise others. Then I said thus to Death the Evil One: Death I know you, it is not out of compassion that you speak thus. You know that to whomever the recluse Gotama gives the Teaching, they go beyond your power. Evil One, there are those not rightfully enlightened, acknowledging we are rightfully enlightened. As for me, Evil One, I’m rightfully enlightened, and acknowledge I’m rightfully enlightened. Evil One, whether the Thus Gone One teaches and leads disciples or not it is the same to the Thus gone One. What is the reason? Evil One, those defiled desires of demerit heavy with future unpleasant results of birth, decay, death are dispelled from me, pulled out from the roots, made a palm stump, made things that would not rise again. Evil One when the top is cut the palm does not grow. In the same manner, those defiled desires of demerit heavy with future unpleasant results of birth, decay, death are dispelled from me, pulled out from the roots, made a palm stump, made things that would not rise again.
As this discourse is addressed to Maara, and Brahma so this discourse has a synonymn as An address to Brahma.
Notes.
1.I saw fear in being and non-being, not desiring any being did not hold with interest anything. ‘bhavecaaha.m bhaya.m disvaa bhava.m ca vibhavesina.m bhava.m naabhivadi.m kinci nandinca upaadiyinti’ It is quite clear that the fear should be to live with desires, it is desires that carry us in various directions.
2.The populace is amused in being, fond of being and has arisen from being.’bhavaraamaaya vata bho pajaaya bhavarataaya bhavasammuditaaya samuula.m bhava.m udabbahiitii’ Again we see how humanity amused and fond of living with desires are born because of them..
Maaratajjhaniyasutta.m –(50)-Frightening the Evil One.
I heard thus.
At one time venerable Mahaamoggallaana was living in the Bhagga country, in the deer park among the Su.msunaara peaks in the Bhesakalaa forest. At that time venerable Mahaamoggallaana was walking in the open. Death the Evil One entered venerable Mahaamoggallaana’s stomach through the groins Then it occurred to venerable Mahaamoggallaana, why is my stomach so heavy, as though in advanced pregnancy. Then venerable Mahaamoggallaana stepped out of the walking meditation and entered the monastery and sat on the seat prepared. .Seated he directed his attention inside. When attending internally he saw the Evil One in the stomach entered through the groins, and addressed him: Evil One get out! Do not worry the Thus Gone One and the disciples of the Thus Gone One. It will be for your unpleasantness for a long time. Even his Teacher would not know me so quickly, how could his disciple know me so quickly. Evil One I know you thinking, He does not know me You are the Evil One. I knowing and seeing you address. Get out Evil One! Do not worry the Thus Gone One. Do not worry the disciples of the Thus Gone One. It will be for your unpleasantness for a long time . Even if it was his Teacher, he would not know me so quickly. How could his pupil know me so quickly Evil One did it occur to you, even his teacher would not know me so quickly, how could the pupil know me so quickly? Then it occurred to Death the Evil One, This recluse knows me and sees me and says Get out! Evil One. Do not worry the Thus Gone One and do not worry the disciples of the Thus Gone One. It will be for your unpleasantness for a long time. Then Death the Evil One came out of the mouth and got stuck in the throat.
Venerable Mahaamoggallaana saw the Evil One stuck in the throat and said, I see you there too. You are stuck in the throat. In the past there was an Evil One named Duusi. To me there was a sister named Kaali. You were her son. Then you were my nephew. It was at the time of the perfect rightfully enlightened Blessed One Kakusanda’s time. To the perfect rightfully Enlightened One, Kakusanada, there were two chief disciples named Vidura and Sa~njiiva. Out of the disciples of the Enlightened One Kakusanda, there wasn’t anyone comparable to venerable Vidura in teaching. He was so sharp, with that meaning he was given the name Vidura. As for venerable Sa~njiiva, gone to the forest, to the root of a tree or to an empty house, would without difficulty attain the cessation of perceptions and feelings. It happened that one day venerable Sa~njiiva attained to the cessation of perceptions and feelings. Then the cowherds, cattle-herds, farmers and wayfarers saw venerable Sa~jiiva attained to the cessation of perceptions and feelings, at the root of a certain tree. Then it occurred to them, it is wonderful, and surprising this recluse has fulfilled time seated. Then they collected grass, sticks, cowdung and dirt on top of him and set fire to it, and went away. Then venerable Sa~njiiva got up from the cessation of perceptions and feelings at the end of that night. Cleaning up his bowl and robes and putting on robes and taking bowl and robes entered that village for alms. The cowherds, cattleherds, farmers and wayfarers seeing venerable Sa~njiiva going for alms were surprised and said, this recluse had fulfilled time seated and now he has got up from it, he is alive again. Thus the name sa~njiiva came to him
Then to the Evil One Duusi it occurred thus: I do not know the comings and goings*1) of these virtuous bhikkhus, what if I took possession of the brahmin householders and scolded and abused the virtuous bhikkhus. Then if we arouse the bhikkhus, we would get a chance to change the minds of these bhikkhus*2). Then the Evil One Duusi took possession of the brahmin householders and scolded the bhikkhus and worried them: These are recluse shavellings, menials, wicked ones, born from the foot of Brahma, saying we concentrate, muse with drooping heads and face turned down. Reflect and waste, like owls waiting among branches for mice. These recluse shavellings, menials, wicked ones, born from the foot of Brahma, saying we concentrate, muse with drooping heads and face turned down..Reflect and waste, like jackals on the bank of the river waiting for fish. These recluse shavellings, menials, wicked ones, born from the foot of Brahma saying we concentrate muse with drooping heads and face turned down. Reflect and waste, like a cat waiting for rats on a heap of rubbish. These recluse shavellings, menials, wicked ones, born from the foot of Brahma, saying we concentrate muse with drooping heads and face turned down. Reflect and waste, like a donkey released from its burden standing in a heap of rubbish. O! Evil One, many humans who died at that time, were born in loss, in hell.
Then the perfect and rightfully enlightened, Blessed One addressed the bhikkhus: Bhikkhus, the brahmin householders are possessed by the Evil One Duusi. If they scold and worry these bhikkhus we will get a chance, when the minds of these bhikkhus change. Come bhikkhus, abide with the thought of loving kindness pervading one direction, so too the second, the third, the fourth, above, below and across. In all circumstances, for all purposes, and towards all, abide with that thought of loving kindness developed and grown great without anger. Abide with the thought of compassion. Abide with the thought of intrinsic joy. Abide with the thought of equanimity pervading one direction, so too the second, the third, the fourth, above, below, and across. In all circumstances, for all purposes and towards all abide with the thought of equanimity developed and grown great without anger. Evil One, those bhikkhus advised by the enlightened one Kakusanda, gone to the forest, to the root of a tree, or to an empty house, abode with the thought of loving kindness pervading one direction, so too the second, the third, the fourth, above, below and across. In all circumstances, for all purposes, and towards all, abode with that thought of loving kindness developed and grown great without anger. Abode with the thought of compassion. Abode with the thought of intrinsic joy. Abode with the thought of equanimity pervading one direction, so too the second, the third, the fourth, above, below, and across. In all circumstances, for all purposes and towards all, abode with the thought of equanimity developed and grown great without anger.
Then it occurred to Duusi the Evil One, doing this the goings and comings of the virtuous bhikkhus, are not known. What if I possessed the minds of these brahmin householders and made them revere, honour and worship these virtuous bhikkhus. Then we will get a chance, when the minds of these bhikkhus change. Come, householders, revere, honour, and worship these virtuous bhikkhus. So the brahmin householders revered, honoured, and worshipped the virtuous bhikkhus. Most of the humans who died at that time went to increase, were born in heaven.
Then O! Evil one, the perfect, rightfully enlightened Kakusanda Blessed One, addressed the bhikkhus. Bhikkhus, the brahmin householders are possessed by the Evil One Duusi. He says, come, revere, honour and worship these virtuous bhikkhus. Then we will get a chance, when the minds of these bhikkhus change Therefore bhikkhus abide developping loathesomeness of the body, loathesomeness of supports, the perception of detachment from the whole world. Seeing impermanence in all determinations. Then those bhikkhus, thus advised by the perfect rightfully enlightened Kakusanda Blessed One gone to the forest, to the root of a tree or to an empty house would abide developping loathesomeness of the body, loathesomeness of supports, the perception of detachment from the whole world and seeing impermanence in all determinations.
Then the perfect rightfully enlightened Kakusanda Blessed One, putting on robes in the morning and taking bowl and robes entered the village for alms with venerable Vidura as second recluse. Then Duusi the Evil One taking possession of a certain boy taking a stone hit on the head of Venerable Vidura. The head split and with blood streaming he followed close behind. The perfect rightfully enlightened Kakusanda Blessed One looked at him with the elephant’s look thinking this Maara Duusi should know his limits, and together with that look he was born in the Great Hell. This hell has three names; The sphere of the six contacts, pulled along with iron spikes, giver of internal pain. Then I approached the waderers of that hell and asked, good sirs, from when were your hearts pierced with spikes. They do not know it, and experience it since a thousand years. O! Evil One, I have experience of suffering in that hell for a hundred thousand years. For ten thousand years I suffered in that hell prominently suffering with a special pain. Evil One in that hell I had the body of a human and the head of a fish.
How was the hell that Duusi suffered,
Harming the disciple Vidhura and the brahmin Kakusanda.
A hundred iron spikes pierced the heart giving internal pain,
Duusi suffered in such a hell, harming the disciple Vidhura and
The brahmin Kakusanda
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu I would go to dark unpleasantness.
In the middle is a mansion which stands for a world cycle
It shines like the lapis gem
Nymphs dance there decked in various colours.
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu would go to dark unpleasantness
He who was chosen by the enlightened one, out of the community,
To shake the palace of Migaara’s mother with the toe.
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu I would go to dark unpleasantness
He shook the Vejanta palace with his toe,
Full of super normal powers aroused consternation in the gods.
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu, I would go to dark unpleasantness,
At the Vejanta palace, he questioned Sakka
Venerable one do you know the release with the destruction of craving.
To him Sakka explained, when the question was asked
The disciple of the enlightened one who could do this much
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu, I would go to dark unpleasantness.
He questioned, Brahma fearlessly in the Sudhamma assembly,
Venerable one do you maintain that view, you had earlier,
That we see you, enjoying the pleasures of the brahma world..
Then Brahma explained in stages, that he does not maintain that view
Although I enjoy the pleasures of Brahma
I know it is a mistake to think it is permanent and eternal.
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu, I would go to dark unpleasantness
He touched the peak of Mahaameru attained to voidity
Touched the forests of Pubbavidheha and the people sleeping there
If he knew this much, this is a disciple of the enlightened one,
Hurting such a bhikkhu, I would go to dark unpleasantness.
Fire does not think I will not burn the fool,
It burns the fool and also the wrong doer
Thus Evil One, you have hurt the Thus Gone One,
By oneself is one burnt, as the fool who has touched fire.
Evil One you have accumulated demerit, hurting the Thus Gone One
Evil One do you think, results of demerit will not come to me
Evil One, the doer accumulates demerit throughout a long time,
Evil One, go away from the enlightened one, do not worry the bhikkhu.
Thus the Evil One did not hurt the bhikkhu in the Bhesakalaa forest.
The displeased demon, vansihed from there.
. .
Notes.
1. Does not know the goings and comings ‘n’eva jaanaami aagati,m vaa
gati.m vaa’ This is to know the desires, wishes, and intentions, A
person’s thoughts and thought processes would be according to his
desires, wishes, and intentions 2.If we arouse the bhikkhus, we would get a chance . to change the minds of these bhikkhus ‘siyaa cittassa a~n~nathatta.m yathaa ta.m Duusi
maaro labhetha otaranti’ To change the mind is to arouse feelings, so that Death could wield power over their minds.