Majjhima Nikaaja 51-75

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.

MAJJHIMA NIKAAYA II

II.1.1. Kandarakasutta.m (51)—To Kandaraka the Ascetic

I heard thus.

At one time the Blessed One lived in Champa on the bank of the pond Gaggaraa, with a large Community of bhikkhus. Pessa, the elephant rider’s son and the ascetic Kandaraka approached the Blessed One. Pessa the elephant rider’s son worshipped the Blessed One and sat on a side, and Kandaraka the ascetic exchanged friendly greetings with the Blessed One and stood on a side. He observed the large silent Community of bhikkhus and said to the Blessed One. Good Gotama, it is surprising and wonderful, this training of the Community of bhikkhus. Did rightfully enlightened ones in the past train their Community of bhikkus, in this same manner? Would perfect rightfully enlightened ones in the future train their Community of bhikkhus, in this same manner? Yes, Kandaraka, the perfect rightfully enlightened ones in the past trained the Community of bhikkhus, in this same manner. The Perfect rightfully enlightened ones in the future will train the Community of bhikkhus in this same manner. Kandaraka, in this Community of bhikkhus, there are ones who are perfect, with desires destroyed, the holy life lived and what should be done, done. There are trainers in this Community of bhikkhus, become clever and appeased through virtues and the mind well established in the fourfold ways of establishing mindfulness. What four: Abiding mindful and aware, to dispel covetousness and displeasure for the world by reflecting the body in the body. Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting feelings in feelings. Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting the mental qualities in the mind, and abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting thoughts in the Teaching.

When this was said, Pessa, the elephant rider’s son said. Venerable sir, it is wonderful, how wisely the Blessed One has shown the four establishments of mindfulness for the purification of beings, for the overcoming of grief, and lament, and for dispelling unpleasantness and displeasure for attaining knowledge and realising extinction. Venerable sir, as a lay disciple wearing white clothes, from time to time I abide, in the four ways of establishing mindfulness. I abide mindful and aware, to dispel covetousness and displeasure for the world, by reflecting the body in the body. Abide mindful and aware, to dispel covetousness and displeasure for the world, reflecting feelings in feelings. Abide mindful and aware to dispel covetousness and displeasure for the world, reflecting the mental states in the mind. Abide, mindful and aware to dispel covetousness and displeasure for the world, reflecting the Teaching. Venerable sir, it is wonderful, you who live in the grip of humans, tolerating their blemishes, and craftinesses, know what is good for humans and what is bad for humans. Venerable, sir, the human grip is strong, as for the animals they live at ease..Venerable sir, I know the various ways in which the elephant is usually trained in Champa, correcting all its craftinesses, fraudulent ways and deceitful ways. As for us in body we behave as servants, messengers, workmen or anything else, by words we are something else, and in mind we are not that. Venerable sir, it is wonderful, you who live in the grip of humans, tolerating their blemishes, and craftinesses, know what is good for humans and what is bad for humans. Venerable, sir, the human grip is strong, as for the animals they live at ease. Yes, Pessa, the human grip is strong, and the animals live at ease. Pessa, there are four persons evident in the world. What are the four? Pessa, a certain person torments himself, yoked to tormenting himself. A certain person torments others yoked to tormenting others. A certain person torments himself and others yoked to tormenting all. A certain person does not torment himself, or others and is not yoked to tormenting either Not tormenting himself, or others, is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma. Pessa, of these four persons who is more pleasing to you?.

Venerable sir that person who torments himself and is yoked to tormenting himself does not please me. The person who torments others and is yoked to tormenting others does not please me. The person who torments his self and others yoked to tormenting his self and others does not please me. The person who does not torment his self, or others and is not yoked to tormenting either is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma*. This person pleases me. Pessa, why do these three persons not please you?. Venerable sir, this person who torments himself and is yoked to tormenting himself, torments himself that desires pleasantness and loathes unpleasantness. Therefore this person does not please me. This person that torments others and is yoked to tormenting others, torments others desiring pleasantness and loathing unpleasantness. Therefore this person does not please me. This person, that torments himself and others and is yoked to tormenting himself and others, torments himself and others that desire pleasantness and loathe unpleasantness. Therefore he does not please me. This person who does not torment himself or others and is not yoked to tormenting himself or others is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma. This is the person who pleases me. Venerable sir, we have to go now, we have a lot of work to do. Pessa, do what you think is fit. Then the elephant rider’s son Pessa pleased and delighted with the words of the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went away.

Soon after the elephant rider’s son had left. The Blessed One addressed the bhikkhus: Bhikkhus, if the elephant rider’s son had waited some more time until I explained these four persons, he would have amassed, much knowledge. O! Blessed One, this is the time to explain these four persons. The bhikkhus, hearing it from the Blessed One would bear it in mind. Bhikkhus, listen carefully, I will tell..

Bhikkhus, who torments himself, yoked to tormenting himself? A certain one goes without clothes, licks the hands without manners. Does not accept 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, a cooking vessel or when a goat is about the place. Does not accept across a stick or a broom. Does not accept from two people partaking food, a woman bearing child, a woman giving suck, a woman gone with a man, 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 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 out hairs of head and beard. Is yoked to standing, rejecting seats Is yoked to sitting or lying on a bed of thorns. Is yoked to descending into water, up to three times by night fall. Thus he practises various kinds of torment for the body. Bhikkhus, this person torments himself yoked to it.*1).

Bhikkhus, which person torments others yoked to it? Bhikkhus, here a certain person is a killer of pigs, goats, birds, a hunter of wild animals, a fisherman, a robber, a highway robber, one who keeps a prison, or engaged in any other vicious activity. This person torments others yoked to tormenting others.

Bhikkhus, who torments his self and others, yoked to it? A certain king or the head anointed king of warrior, or brahmin or householder clan, builds a new assembly hall. Shaving head and beard, and putting on a rough garment, he smears his body with ghee and oil. Pricking the horn of a deer on his back, enters the assembly hall, with the queen consort and the brahmin adviser. Within the enclosure, on some greenery he lies down. From a certain young cow, milk is drawn from one nipple to support the king, from the second to support the queen, from the third to support the adviser with the milk from the fourth nipple the sacrificial cake is cooked. With the remaining milk the calf is fed. Then he orders, the people kill so many bulls for the sacrifice, so many cows, so many goats, so many sheep. He orders cut so many trees for the sacrificial post, and clear so much space for the sacrifice. The slaves, servants, and messengers are frightened with a stick and made to do the necessary work. Bhikkhus, this one torments himself, and others yoked to it.

Bhikkhus, who does not torment his self or torment others, unyoked? 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, that Teaching. Which is good at the beginning, in the middle and the end. Full of meaning even in the letters declaring the complete and pure holy life. A householder, or the son of a householder or one born into some clan hears the Teaching and gains faith in the Thus Gone With that gain of faith he reflects. The household life is full of difficulties. It is a path of defilements. 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. Shaving head and beard, putting on yellow clothes, why shouldn’t I go forth as a homeless? At some suitable time he gives up a little wealth or a large mass of wealth, either leaving 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. He gives up hurting living things, throwing away stick and weapon ashamed he abides arousing compassion for all beings. Abstaining from taking what is not given, desires the given, making his mind pure, without theft he abides. Abstains 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 it 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. Gives up rough talk, saying words pleasing to the ears. Words that go straight to the heart of all. Abstains from frivolous talk saying appropriate, truthful and meaningful words, in accordance with the Teaching and Discipline.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 doing the work of a messenger. Abstains from buying and selling and unfair ways of weighing and measuring. Abstains from cutting severing, destroying and highway robbery, and wrong ways of gaining food.

Satisfied, covering the body with robes, and feeding the belly with morsel food, goes with all the belongings wherever 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 morsels goes with all the belongings wherever 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, demerit of covetousness and displeasure may trickle. He abides protecting the mental faculty of the eye..Hearing a sound with the ear, Cognizing a smell with the nose, Tasting with the tongue, Cognizing touches with the body, Cognizing an idea with the mind, does not take the sign or the element. To him abiding with the mental faculty of the mind not controlled, demerit of covetousness and displeasure may trickle. 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. Going forward or returning he is aware. Looking on, or looking aside is aware. Bending or stretching is aware. Bearing the bowl and three robes is aware. Tasting, drinking, eating and enjoying is aware. Going, standing, sitting, lying, if awake, and keeping silence he is aware.

Endowed, with the mass of virtues, the control of the mental faculties, right mindfulness of the noble ones, he abides in a secluded dwelling, such as a forest, the root of a tree, a mountain grotto a cave, a charnel ground, a jungle forest, an open space, or a heap of straw. After the meal and returning from the alms round, he sits legs crossed, the body placed straight and mindfulness established in front.

Dispelling covetousness for the world he abides freeing the mind. Dispelling anger he abides with a mind free of anger, compassionate to all born. Dispelling sloth and torpor he abides, aware of a perception of light, mindful of cleaning sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased, cleaning the mind of restlessness and worry. Abides with doubts dispelled of merit that should be, and should not be done.

The bhikkhu dispelling the five hindrances of the mind, and wisely making the minor defilements weak, secludes the mind from sensual thoughts and demerit. With thoughts and thought processes and with joy and pleasantness, born of seclusion he abides in the first jhaana..

Again the bhikkhu overcoming thoughts and thought processes, the mind internally appeased, in a single point, with joy and pleasantness born of concentration abides in the second jhaana.

Again, the bhikkhu with equanimity to joy and detachment and aware of experiencing pleasantness, with the body too*), abides in the third jhaana. The noble ones say this is abiding in pleasantness, mindful of equanimity.

Again, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, without unpleasantness, and pleasantness, and mindfulness purified with equanimity abides in the fourth jhaana.

When the mind is concentrated, pure, free from minor defilements, 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 born of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, 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.

When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for 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. He knows this is unpleasant, this its arising, this its cessation, and this is the path to the cessation

of unpleasantness as it really is. Knows these are desires, this, their rising, this, their cessation and this, the path to their cessation as it really is. His mind that knows and sees thus, is released from sensual desires, from desires ‘to be’ and from ignorant desires. When released, he knows, I’m released, birth is destroyed, the holy life is lived, what should be done is done. There’s nothing more to wish.

Bhikkhus, this person doesn’t torment his self or others is unyoked.He is here and now appeased, extinguished, cooled, and he abides pleasantly like Brahma.*2)

The Blessed One said thus and those bhikkhus rejoiced in the words of the Blessed One.

Notes. 1. This person torments his self yoked to tormenting. He thinks by tormenting himself he fulfills a vow, and thinks it is merit. Where as he is born in loss on account of his wrong view

2..He abides like Brahma.’brahma bhuuto’ The one who has attained extinction has a mind which is much better than the mind of Brahma.To be like Brahmaa, we have to develop the four divine abidings. They are loving kindness, compassion, intrinsic joy and equanimity.

.* Aware of experiencing pleasantness with the body too. ‘kaayenaca sukha.m phassati’ This is the pleasure enjoyed by one not touched by the six doors of mental contact.

II.1.2. A.t.thakanaagarasutta.m. (52) Preached at Atthakanaagara.

I heard thus.

At one time venerable Aananda was living in the small village Beluwa in Vesaali. It happened that the householder Dasama, a good citizen had come to Pataliputta for some business. Then the householder Dasama approached a certain bhikkhu in Kukkutaaraama, worshipped him and sat on a side. The householder Dasama asked. ‘Venerable sir, where does venerable Aananda live at this time?’ ‘Householder, venerable Aananda, abides in Vesaali in the small village Beluwa’. Then the householder Dasama, having finished his business in Pataliputta approached venerable Aananda in the small village Beluwa, worshipped him, sat on a side and said to venerable Aananda

Venerable sir, Aananda, is there an abiding shown by the Blessed One perfect, rightfully enlightened, knows and sees, abiding in which, a bhikkhu diligent for dispelling, would gain the release of his unreleased mind, destroying his undestroyed desires, would attain the non attained, noble end of the yoke? Householder, there is an abiding shown by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroying his undestroyed desires, attains the non attained noble end of the yoke. Venerable sir, what is that attainment told by the Blessed One?

Householder, the bhikkhu, secluded from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhaana. Then he reflects: This first jhaana is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest, for them, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed*1). This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind. Destroying his undestroyed desires attains the noble end of the yoke.

Again, householder, overcoming thoughts and discursive thoughts, the mind internally appeased and brought to a single point and with joy and pleasantness born of concentration attained to, abides in the second jhaana He reflects, this second jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that he destroys desires. If his desires don’t get destroyed, because of greed and interest for it, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees, abiding in which a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

Again, householder, the bhikkhu with equanimity to joy and detachment, abides in pleasantness, mindful of pleasantness with the body too*2), abides in the third jhaana..To this the noble ones say abiding in pleasantness with equanimity. He reflects this third jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed..This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

Again, householder, the bhikkhu dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and with mindfulness purified with equanimity abides in the fourth jhaana. Then he reflects this fourth jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the non attained noble end of the yoke.

Again, householder, the bhikkhu, abides 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, towards all, this thought grown great is developed. Then he reflects, this thought of lovingkindness too, is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in which a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the non attained noble end of the yoke.

Again, householder, the bhikkhu, abides with the thought of compassion, with the thought of intrinsic joy. He abides 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, towards all, the thought of equanimity grown great is developed. Then he reflects, this thought of equanimity too is something compounded something mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

Again, householder, the bhikkhu overcoming all perceptions of matter and perceptions of aversion, not attending to various perceptions, with space is boundless abides in the sphere of space. This sphere of space too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed..This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

Again, householder, the bhikkhu overcoming all perceptions of space, with consciousness is boundless abides in the sphere of consciousness. This sphere of consciousness too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease. Getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth not to proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

Again, householder, the bhikkhu overcoming all perceptions of consciousness, with there is nothing, abides in the sphere of no-thingness This sphere of no-thingness too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease. Getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously, to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.

When this was said the householder Dasama said. Venerable sir, it is like a man in search of a single treasure has come to know eleven treasures, in one and the same search. In the same way we came to hear a single gateway to deathlessness and here we are told eleven gateways to deathlessness. It is like to a man’s house there are eleven doors and when the house is on fire he could escape through one of those doors. In the same I can make myself safe through one or the other of these eleven doors to deathlessness. The ascetics of other sects examine the treasures of their teacher. Why shouldn’t we make an offering to venerable Aananda. Then the householder Dasama assembling the bhikkhus of Paataliputta and Vesaali, offered them nourishing eatables and drinks with his own hands, and offered each bhikkhu a pair of robes and venerable Aananda a set of three robes, and caused five hundred monasteries to be built for venerable Aananda..

Notes.

1.He destroys the five lower fetters and arises spontaneously, to extinguish in this same birth not to proceed ‘ ‘ Destroying the five lower fetters and arising spontaneously is something that happens in the twinkling of a moment.In Pali it is called ‘anaagaami’ not returning to this sensual world for future birth. This would be known by the one who attained it and not by any other person

2.Mindful of pleasantness with the body.’kaayenaca sukha.m phassati’ This pleasantness is experienced when the one in jhaana is not touched by contacts at any of his doors of mental contact. The Blessed One says that this is a constant pleasantness enjoyed by the arahants.

II.1.3. Sekhasutta.m-(53) The Trainer, for Enlightenment.

I heard thus.

At one time the Blessed One was living with the Sakyas, in Nigrodha’s monastery in Kapilavatthu. During that time the Sakyas of Kapilavatthu had built a new assembly hall, and before anyone dwelt in it, the Sakyas of Kapilavatthu wanted the Blessed One to live in it. So they approached the Blessed One, worshipped, sat on a side and said: Venerable sir, we have built a new assembly hall and before any, recluse, brahmin of any human being dwells there, we want the Blessed One to dwell there. Venerable sir, dwell in it first and the Sakyas of Kapilavatthu will dwell in it afterwards, and it will be for their good and well being for a long time. The Blessed One accepted in silence. When the Sakyas knew that the Blessed One had accepted, they got up, worshipped and circumambulated the Blessed One and went to the assembly hall. They covered the complete floor with carpets, prepared seats, placed pots of water and lighted oil lamps and approached the Blessed One, worshipped, stood on a side and informed: Venerable sir, the floor is covered with carpets, seats are prepared, pots of water are placed, and lamps are lighted. It is time for the Blessed One to do what is fitting. The Blessed One putting on robes and taking bowl and robes, together with the Community of bhikkhus, approached the assembly hall, the Blessed One washed his feet and entered the assembly hall and sat on the prepared seat against the middle post facing the east. The bhikkhus, washed their feet, entered the hall and sat against the wall in the west facing the east. Then the Sakyas of Kapilavatthu leading the rest of the crowd washed their feet entered the hall and sat against the wall in the east facing the west. The Blessed One then addressed the Sakyas of Kapilavatthu deep into the night advised, incited, and made their hearts light. When the night was far spent, the Blessed One addressed Aananda: Aananda, preach the Sakyas of Kapilavatthu the method of training, of a trainer.(1) My back is aching and like to stretch myself. Then the Blessed One folded the robe in four and laying it stretched on it turning to the right, keeping one foot over the other and making the lion’s posture, attending to the perception of waking.

Then venerable Aananda, addressed Mahaanaama the Sakya. Mahaanaama, the noble disciple should become virtuous, protecting his doors of mental contact, should know the right amount to partake food, should be yoked to wakefulness, and should be endowed with these seven good things. Of the four jhaanas and the higher abidings, the pleasant abidings here and now, he should be a gainer for nothing, a quick gainer and a gainer without difficulty. Mahaanaama, how does the noble disciple become endowed with virtues? The noble disciple should abide by the higher code of rules. Become virtuous, should see fear in the slightest fault. Mahaanaama, how does the noble disciple protect the doors of mental contact?. Mahaanaama the noble disciple seeing a form with the eye will not take the sign or the details. To him abiding with the mental faculty of the eye not protected, evil demerit of covetousness and displeasure may arise.To its control he falls. 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 him abiding with the mental faculty of the mind not protected, evil demerit of covetousness and displeasure may arise. To its control he falls. Mahaanaama, the noble disciple protects the doors of mental contact thus. Mahaanaama, how does the noble disciple partake food reflecting? The noble disciple partakes food, reflecting. It’s not for play, intoxication, or to look beautiful. It’s for the upkeep of this body, not to enjoy soups, to maintain the body to lead the holy life. I will put an end to earlier feelings, will not arouse new feelings, so that I may have a pleasant abiding. Mahaanaama, the noble disciple knows the right amount to partake food thus. Mahaanaama, how is the bhikkhu wakeful? The noble disciple, during the day, sits in the chankamana, cleaning the mind of obstructing things. During the first watch of the night cleaning the mind of obstructing things. During the middle watch of the night goes to sleep, with the perception of waking, turning to the right and making the lion’s posture, keeping one foot over the other. Then in the last watch of the night sits in the chankamana cleaning the mind of obstructing things. Mahaanaama thus the noble disciple is yoked to wakefulness. Mahaanaama, what are the seven good things the noble disciple is endowed with? The noble disciple establishes faith in the enlightenment of the Thus Gone One. That blessed one is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. The noble disciple becomes shameful, of misbehaviour by body, speech and mind, fearing a fall for demerit and becoming remorseful of such misbehaviour. Becomes learned and bears that Teaching, which is good at the beginning, in the middle and end, explaining the complete and pure holy life. Learns the Teaching by word order, the essential, and experiences the Teaching. Arouses effort to dispel demerit and accumulate merit. Becomes firm in the search for merit thoroughly yoked to it.(2) Becomes mindful in the very minute things done long ago, recalling them at will. Becomes wise, endowed with the wisdom of the noble ones about the rising and falling of the five holding masses for the rightful destruction of unpleasantness. Mahaanaama, the noble disciple is endowed with these seven good things. Mahaanaama, how does the noble disciple become a gainer for nothing, a quick gainer, a gainer without difficulty of the four jhaanas and the higher abidings. Mahaanaama, the noble disciple secluded from sensual desires, and thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhaana…in the second jhaana,…in the third jhaana,…in the fourth jhaana. Mahaanaama, thus the noble disciple becomes a gainer for nothing, a quick gainer, a gainer without difficulty of the four jhaanaa the higher abidings of the mind.

Mahaanaama, when the noble disciple is endowed with these virtues.Is protected in his the mental faculties. Knows the amount, to partake food. Is yoked to wakefulness. Is endowed with these seven good things, and becomes a quick gainer without difficulty, of the four jhaanas and the higher abidings of the mind. It is said, that the trainer has fallen to the method of training and is ready, for enlightenment, to come to the end of the yoke. Like an egg, that is ready to hatch. Mahaanaama, when the hen had sat on the eggs for eight, ten or twelve days and when they are well warmed, and developed, it would occur to the hen O! When will this chicken safely come out breaking the shell with their beaks or the nails of their feet. In the same manner the noble disciple is endowed with these virtues. Is protected in the mental faculties. Knows the amount to partake food. Is yoked to wakefulness. Is endowed with these seven good things, and becomes a quick gainer without difficulty, of the four jhaanas and the higher abidings of the mind. It is said, the trainer has fallen to the method of training and is ready, for enlightenment, to come to the end of the yoke. Mahaanaana, the noble disciple having come to this purity of mind through equanimity recollects the manifold previous births such as one birth, two births, ---with all modes and all details recollects the various previous births. That to him is the first knowledge, as the chicken that come out of the egg-shell. Mahaanaama, this noble disciple having come to this purity of mind through equanimity with the heavenly eye purified above human, sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states… sees beings according their actions.This is the second knowledge, as it would come to the chicken that come out of the egg-shell. Mahaanaama, this noble disciple having come to this purity through equanimity, the mind released, and released through wisdom abides released here and now. This to him is the third knowledge, as it would come to the chicken that come out of the egg-shell.

Mahaanaama, when the noble disciple is endowed with virtues, that’s his good conduct. When controlled in the mental faculties, that is his good conduct. When he knows the right amount to partake food, that is his good conduct. When he is yoked to wakefulness, that is his good conduct, when the noble disciple is endowed with these seven good things, that is his good conduct. Mahaanaama, when the noble disciple is a quick gainer for nothing, of the four jhaanas, and the higher abidings of the mind, that’s his good conduct. Mahaanaama, when the noble disciple recollects the various previous births, that to him is knowledge. With the purified heavenly eye when he sees beings disappearing and appearing, in good and bad states, that to him is knowledge. Mahaanaama, when the noble disciple with the destruction of desires, abides with the mind released and released through wisdom, that to him is knowledge. To this, is said the noble disciple is endowed with knowledge. Thus the noble disciple is endowed with knowledge and conduct.

Brahma Sanankumaara said this verse about it.

The warrior is the chief among those born into clans

The one endowed with knowledge and conduct is the chief among gods and men

Mahaanaama, these words of Brahmaa Sanankumaara are good words, full of meaning, and they are accepted by the Blessed One.

Then the Blessed One got up and addressed venerable Aananda: Aananda, you explained clearly the training of a trainer for enlightenment

Venerable Aananda knew that the Blessed One approves my words

The Sakyas of Kapilavatthu delighted in the words of venerable Aananda,

Notes. 1. The method of training of a trainer, ‘sekho pa.tipadaa’ A sekha is one who has entered the stream of the Teaching, ie.

He has attained at least the first stage of sainthood. ‘sotaapatti magga’

2. With aroused effort for the dispelling of demerit and the accumulation of merit

becomes firm in the search for merit thoroughly yoked to it.

‘thaamavaa dalhaparakkamo anikkhittadhuro kusalesu dhammesu’ This is to

make effort until one realises extinction. .

II. 1.4. Potaliyasutta.m- (54)To The Householder Potaliya.

I heard thus.

Householder, there are eight ways to end all actions and business in the noble ones dispensation. What are the eight?. Housholder, for the purpose of not destroying life destruction done to life, should be given up. For the purpose of taking what is given, taking the not given should be given up..For the purpose of talking the truth, telling lies should be given up. For the purpose of not slandering, slandering should be given up. For the purpose of not coveting and non-greed, coveting and greed should be given up. For the purpose of maintaining blameless non-aversion, blameful aversion should be given up. For the purpose of maintaining non-anger and non-malice, anger and malice should be given up..For the sake of non-conceit, conceit should be given up.These stated in short conduce to the ending of all actions and business in the dispensation of the noble ones. Venerable sir, may the Blessed One explain, out of compassion, these eight things that conduce to the ending of actions and business in the noble one’s dispensation. Householder, listen and attend carefully, I will tell.

It was said, for the purpose of not destroying living things, destroying life should be given up, why was it said? Householder, the noble disciple reflects, on account of whatever bonds I was a destroyer of living things, I have fallen to the method of destroying those bonds. If I destroy living things, myself will blame me, when the wise ones know about it, they will blame me. After death, a decrease should be expected. These are the bonds and obstructions, for the destruction of living things. Desires, trouble and displeasure may arise to those destroying living things, they are not, to those that abstain from destroying living things..If it was said, for the purpose of not destroying living things, destroying life should be given up, it was said on account of this.

It was said, for the purpose of taking what is given, taking the not given should be given up. Why was it said so? Householder, the noble disciple reflects. On account of certain bonds, I took what was not given, I have fallen to the method of destroying those bonds. If I take the not given, myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for taking the not given. Desires, trouble and displeasure may arise to those taking the not given, they are not for those that abstain from taking what is not given. If it was said, for the purpose of taking what is given, taking the not given should be given up it was said on account of this. . .

It was said, for the purpose of telling the truth, telling lies should be given up. Why was it said so?. Householder, the noble disciple reflects on account of whatever bonds, I was telling lies, I have fallen to the method of destroying those bonds. If I tell lies myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for telling lies. Desires, trouble and displeasure may arise to those telling lies. They are not for those that abstain from telling lies. If it was said, for the purpose of telling the truth, telling lies should be given up, it was said on account of this. It was said, for the purpose of not slandering, slandering should be given up. Why was it said so?. Householder, the noble disciple reflects, on account of whatever bonds, I was slandering, I have fallen to the method of destroying those bonds. If I slander myself will blame me. When the wise know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for slandering Desires, trouble and displeasure may arise to those slandering. They are not to those that abstain from slandering.. If it was said, for the purpose of not slandering, it, should be given up, it was said on account of this..

It was said, for the purpose of non-greed and not coveting, greed and coveting should be given up. Why was it said?. Householder, the noble disciple reflects, on account of whatever bonds, I was greedy and coveting, I have fallen to the method of destroying those bonds. If I become greedy and covet myself will blame me. When the wise know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for greed and coveting Desires, trouble and displeasure may arise to those greedy and coveting. They are not for those that abstain from greed and coveting. If it was said, for the purpose of non-greed and not coveting, greed and coveting should be given up, it was said on account of this.

It was said, for the purpose of maintaining blameless non-aversion, blameful aversion should be given up. Why was it said so? Householder, the noble disciple reflects, on account of whatever bonds, I was maintaining blameful aversion I have fallen to the method of destroying those bonds. If I maintain blameful aversion myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for blameful aversion. Desires, trouble and displeasure may arise to those maintaining blameful aversion. They are not for those that abstain from blameful aversion If it was said, for the purpose of maintaining blameless non-aversion, blameful aversion should be given up, it was said on account of this..

It was said, for the purpose of maintaining non-anger and non-malice, anger and malice should be given up. Why was it said so? Householder, the noble disciple reflects on account of whatever bonds, I was maintaining anger and malice I have fallen to the method of destroying those bonds. If I maintain anger and malice myself will blame me. When the wise ones, know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for anger and malice. Desires, trouble and displeasure may arise to those maintaining anger and malice. They are not for those that abstain from anger and malice. If it was said, for the purpose of maintaining, non-anger and non-malice, anger and malice should be given up, it was said on account of this.

It was said, for the purpose of non-conceit, conceit should be given up. Why was it said so? Householder, the noble disciple reflects, on account of whatever bonds, I was conceited, I have fallen to the method of destroying those bonds. If I be conceited, my self will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for conceit. Desires, trouble and displeasure may arise to those conceited. They are not for those without conceit. If it was said, for the purpose of non-conceit, conceit should be given up, it was said on account of this.

. Householder, these are the eight things stated in short and explained, for the ending of business and actions in the dispensation of the noble ones. Yet with this much only, actions and business will not come to the end in the noble ones’ dispensation ‘Venerable sir, how does the complete ending of actions and business come about in the dispensation of the noble ones. Sir, it would be for my good, if the Blessed One explain the complete ending of actions and business in the noble one’s dispensation.’ Listen carefully, householder, I will tell.

Householder, a clever butcher or his apprentice would throw a fleshless blood stained bone, devoid of any flesh, to a hungry dog, waiting near a slaughter- house Householder would that dog licking that blood stained fleshless bone get over his hunger? No, venerable sir. What, is the reason? That dog licking that blood stained fleshless bone, would gain fatigue and weariness only. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to a bone, it brings much unpleasantness and much trouble, the danger here is much. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further. .

. Householder, a vulture, a crow, or a hawk would snatch a piece of flesh and would fly away with it, another crow, hawk or vulture seeing it would, pursue it, follow it and snatch the piece of flesh. Householder, if that vulture, crow or hawk does not give up that piece of flesh, wouldn’t he come to death or deadly unpleasantness. He would, venerable sir. In the same manner, the noble disciple reflects. The Blessed One said that sensual desires are comparable to a piece of flesh,.brings much unpleasantness, trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out. A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity, developed further. .

Householder, a man with a blazing grass torch would go against the wind Householder, if that man does not give up that blazing grass torch wouldn’t he burn his hand, or arm or any other limb small or large? Wouldn’t he come to death or deadly unpleasantness? He would, venerable sir. In the same manner, the noble disciple reflects..The Blessed One had said that sensual desires are comparable to a blazing grass torch that brings much unpleasantness, trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further. .

Householder, there is a pit of charcoal to the height of a man, free of smoke and flames, a man who likes pleasantness, wants to live comes along and two strong men take him by his hands and feet and drag him along to the pit of charcoal. Householder, wouldn’t his body writhe to get away from it? What is the reason?: Venerable sir, he knows, if I fall into this pit of charcoal, I will come to death or deadly unpleasantness. In the same manner, the noble disciple reflects. The Blessed One has said that sensual desires are comparable to a burning pit of charcoal, that bring much unpleasantness, trouble and danger. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be develop further.

. Householder, a man in his dreams would see delightful monuments, forests, flat lands and ponds, when he wakes he would not see any of them. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to a dream, it brings much unpleasantness trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.

Householder, a man who had borrowed some ear-rings, and fashionable ornaments would deck himself in them and would go to the bazaar. People seeing him would say, looks like a rich man. When the owners see him, they would take their belongings. Householder, wouldn’t that man be better in his own appearance?. He would be better, venerable sir. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to borrowed things, that bring much unpleasantness trouble and danger This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.

Householder, close to a village or hamlet, there is a stretch of dense forest, and in it, there is a tree full of fruits. A man in search of fruits coming to this tree, and not seeing any fallen on the ground, would climb it and eat as much as he liked. He would fill his sling with some of the fruits. Another man with a sharp dagger going in search of fruits, would come to this same tree and not seeing any fruits fallen, and not able to climb the tree, would cut down the tree. Householder, if the man who had climbed the tree had not come down quickly, wouldn’t he die, or come to deathly unpleasantness breaking one or the other of his limbs? Yes, venerable sir .In the same manner, the noble disciple reflects. The Blessed One had said that sensual desires are comparable to a tree full of fruits. It brings much unpleasantness trouble and danger. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.

Householder, the noble disciple come to this purity of mind through equanimity recollects the manifold previous births such as one birth, two births, ---with all modes and all details would recollect the various previous births. Householder, the noble disciple come to this purity of mind through equanimity with the heavenly eye purified above human, would see beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states---- would see beings according their actions. Householder, the noble disciple come to this purity through equanimity, has released his mind, is released through wisdom and would abide in that release here and now.

Householder, this is the ending of all actions and business in the dispensation of the noble ones. Householder, do you see this ending of all actions and business in the dispensation of the noble ones, evident in you? What am I, venerable sir, I am far away from ending of all actions and business of the dispensation of the noble ones. Venerable sir, earlier, we thought, the ascetics of other sects were thoroughbreds and fed them thinking they were thoroughbreds, and placed faith in them. The bhikkhus, we thought were not thoroughbreds, fed them thinking they were not thoroughbreds and did not place faith in them, thinking they were not thoroughbreds. Now we know the ascetics of other sects are not the thoroughbreds, and feed them knowing they are not the thoroughbreds and do not place faith in them. Now we know that the bhikkhus are the thoroughbreds, feed them knowing that they are the thoroughbreds and place faith in them, knowing they are thoroughbreds. Venerable sir, you have produced in me love and reverence for the recluses. Now I understand venerable sir. It is as though something overturned is reinstalled. Something covered is made manifest. As though the path was shown to someone who had lost his way. It is like an oil lamp was lighted for the darkness, so that, those who have sight could see forms. In various ways the Blessed One has explained the Teaching. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today till life lasts.

Notes. *This should be seen with equanimity and right wisdom as it really is and the various interests should be turned out. A single interest and attachment should be developed, with equanimity ’yaa ‘yam upekhaa ekattaa ekattasitaa yattha sabbaso lokaamisesu aparisesaa nirujjhanti tam-eva upekha.m bhaaveti.’ Sensual desires are varied, their provinces and pastures are varied. Ie. We have desires of seeing, hearing, smelling, tasting, touching, and thinking, each of these senses seek vivid and various pastures, and these interests should be turned out and a single interest should be developed, that is the mind base should be developed with equanimity

Equanimity is the highest out of the four divine abidings, developing these is real character building, if developed in the correct perspective, leads to extinction, the Blessed One says in this Sutta..

II. 1.5. Jiivakasutta.m(55)- A discourse to Jeevaka the foster son of the

Prince.

I heard thus.

At one time the Blessed One lived in Raajagaha, in the mango orchard of Jiivaka, the foster son of the prince. Jiivaka the foster son of the prince approached the Blessed One, worshipped, sat on a side and said: ‘I have heard this, venerable sir, that living things are killed on account of the recluse Gotama, and he partakes that knowing, it was killed on account of him. Venerable sir, those who say, that living things are killed on account of the recluse Gotama, and he partakes that, knowing, it was killed on account of him, are they saying the rightful words of the Blessed One and not blaming the Teaching?’

‘Jeevaka, those who say, that living things are killed on account of the recluse Gotama, and he partakes that knowing, because it was killed on account of him. They are not my words, and they blame me falsely. Jeevaka, I say that on three instances meat should not be partaken, when seen, heard or when there is a doubt. I say, that on these three instances meat should not be partaken. I say, that meat could be partaken on three instances, when not seen, not heard and when there is no doubt about it.

Jeevaka, the bhikkhu supported by a village or hamlet sits pervading one direction with thoughts of lovingkindness. So too the second, third, fourth, above, below and across, in all circumstances, for all purposes, towards all. With that thought developed limitlessly and grown great without anger. Then a certain householder or the son of a householder approaches and invites him for the next day’s meal. If the bhikkhu desires he accepts and at the end of that night, putting on robes and taking bowl and robes, approaches the house of that householder or the son of the householder and sits on the prepared seat. That householder or his son serves him with the nourishing food with his own hands. It does not occur to him. This householder should offer me nourishing food in the future too. He partakes that morsel food, neither enslaved and swooned, nor guilty. Wisely reflecting the danger. Jeevaka, does this bhikkhu think to trouble himself, another or both at that moment?. No, venerable sir. Jeevaka, isn’t this bhikkhu partaking this food without a blemish?.He is, venerable sir I have heard, that Brahma abides, in lovingkindness. I witness it in the Blessed One.The Blessed One abides in lovingkindness. Jeevaka, the Thus Gone One has dispelled that greed, hate and delusion, pulled it out with the roots, made palm stumps and made them not to grow again. If you say it, on account of that, I allow it. Venerable sir, I say it, on account of that. Jeevaka, the bhikkhu abides supported on a certain village or hamlet. He abides pervading one direction with thoughts of compassion….With thoughts of intrinsic joy…With equanimity so too the second, third, fourth, above, below and across, in all circumstances, for all purposes, towards all, equanimity grown great and developed limitlessly without anger. Then a certain householder or the son of a householder approaches him and invites him for the next day’s meal. If the bhikkhu desires he accepts the invitation. At the end of that night, putting on robes and taking bowl and robes, he approaches the house of that householder or the son of the householder and sits on the prepared seat. That householder serves the bhikkhu with the nourishing food with his own hands. It doesn’t occur to him, this householder should offer me nourishing food in the future too. He partakes that morsel food, not enslaved, not swooned, and without a guilt, wisely reflecting the danger. Jeevaka, does this bhikkhu think to trouble himself, another, or trouble both at that moment?. No, venerable sir. Jeevaka, isn’t this bhikkhu partaking this food without a blemish? Venerable sir, he partakes food without a blemish.I have heard, that Brahma abides in equanimity. I witness it, in the Blessed One. The Blessed One, abides in equanimity. Jeevaka, the Thus Gone One is not troubled, is detached, and not averse to greed, hate and delusion*1), pulled it out with the roots, made palm stumps and made not to grow again. If it is said on account of that, I allow it. Venerable sir, I say it, on account of that.

Jeevaka, who ever destroys living things on account of the Thus Gone One or the disciples of the Thus Gone One, accumulate much demerit on five instances: If he said, go bring that living thing of such name. In this first instance he accumulates much demerit. If that living thing is pulled along, tied, with pain at the throat, feeling displeased and unpleasant*2). In this second instance he accumulates much demerit. If it was said, go kill that animal. In this third instance he accumulates much demerit..When killing if that animal feels displeased and unpleasant*2), in this fourth instance he accumulates, much demerit. When the Thus Gone One or a disciple of the Thus Gone tastes that unsuitable food*2). In this fifth instance he accumulates much demerit. Jeevaka, if anyone destroys the life of a living thing on account of the Thus Gone One or a disciple of the Thus Gone One, he accumulates much demerit on these five instances. When this was said Jeevaka the foster son of the prince said; Wonderful venerable sir, the bhikkhus partake suitable faultless food. Now I understand venerable sir. It is as though something overturned was reinstated. Something covered was made manifest. As though the path was told to someone who had lost his way. As though an oil lamp was lighted, for those who have sight to see forms. In various ways the Teaching is explained. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as one who has taken refuge from today until life lasts.

Notes.

1 The Thus Gone One is not troubled, is detached, and not averse to greed hate and delusion.’yena kho Jeevaka raagena yena dosena yena mohena vihesavaa assa,arativaa assa pa.tighavaa assa so raago so doso so moho tathaagatassa pahino ucchinnamuulo taalavatthukato anabhaavakato aayati.m anuppaadadhammo‘ When equanimity is developed, that person’s nature is such, that he is not troubled, is detached and not averse to greed, hate and delusion.

2. The Blessed One shows five instances when it is demerit to offer meat to the bhikkhu. Those are when it is seen, heard, or known, that such and such an animal is killed. When it is ordered, kill this animal. When seen it, being pulled along to be killed. When seen it going along sad and unpleasant, and when the Thus Gone One or a disciple of the Thus Gone One tastes the unsuitable food. If we understand this correctly, it is feelings which matter.The Blessed One’s Teaching is completely based on feelings. Unpleasantness-‘dukkha’ is a feeling, and it is for its cessation that the Teaching is proclaimed.

II. 1.6. Upaalisutta.m- (56) To the Householder Upaali.

I heard thus.

At one time the Blessed One lived in Nalanda, in the mango orchard of Pavarika. At that time Niganta Nataputta lived in Nalanda with a large gathering of niganthas. Dighatapassi the nigantha wandered for alms in Nalanda and returning from the alms round after the meal was over approached the Blessed One, exchanged friendly greetings and stood on a side.The Blessed One said, ‘Tapassi, there are seats, if you wish, sit.’ Then Dighatapassi taking a certain low seat sat and the Blessed One said to him:

‘Tapassi, how many actions does Niganthanaataputta declare for doing demerit and its perpetration?’ ‘Friend Gotama, it is not the practise to say action, it is the practise to say punishment’.’Tapassi, how many punishments does Niganthanataputta declare for doing demerit and its perpetration?’ ‘Friend, Gotama, Niganthanataputta has declared three punishments for doing demerit and its perpetration. They are bodily punishment, verbal punishment and mental punishment’. ‘Tapassi, is bodily punishment one, verbal punishment another and mental punishment another?’ ‘Friend, Gotama, bodily punishment is one, verbal punishment is another and mental punishment is another’. ‘Tapassi these three punishments different and dissected, which one does Niganthanataputta declare as the most blameworthy? Is it bodily, verbal or mental punishment?’ ‘Friend Gotama, of these three punishments that are different and dissected, Niganthanataputta declares bodily punishment as the most blameworthy, for doing demerit and its perpetration not so much verbal and mental punishments’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. Thus the Blessed One made Dighatapassi to be established in this argument up to the third time.

Then Dighatapasssi said to the Blessed One: ‘Friend Gotama, how many punishments do you declare for doing demerit and its perpetration?’ ‘Friend, Tapassi, it is not the practise of the Thus Gone One to say punishment, it is the practise to say, action.’‘Friend Gotama, how many actions do you declare for doing demerit nad its perpetration?’. ‘Tapassi, I declare three actions for doing demerit and its perpetration. They are bodily, verbal and mental actions.’ ‘Friend, Gotama, is bodily action one, verbal action another and mental action another? Friend, Gotama, of these three actions that are different and dissected, which one does good Gotama declare as most blameworthy? Is it bodily, verbal or mental actions?’ ‘Friend Tapassi, of these three actions, I declare mental action as the most blameworthy, not so much bodily or verbal action.’ ‘Does friend Gotama say mental action?’ ‘Tapassi, I say mental action.’ ‘Does friend Gotama say mental action?’ ‘Tapassi, I say, mental action.’ ‘Does friend Gotama say, mental action?’ ‘Tapassi, I say, mental action.’Thus Dighatapassi made the Blessed One to be established in this argument up to the third time, got up from his seat and approached Niganthanataputta.

At that time Niganthanataputta was seated with a large gathering of lay followers headed by foolish Upali. Niganthanaataputta saw Dighatapassi approaching in the distance and said to him.’Tapassi, from where do you come at this time of the day?’ ‘Venerable sir, from the presence of the recluse Gotama.’ ‘Was there any dispute between you and the recluse Gotama?’ ‘There was a dispute, between me and the recluse Gotama.’ ‘Tapassi, what was the dispute between you and the recluseGotama?’ Then the nigantha Dighatapassi related all the conversation between himself and the recluse Gotama.When it was related, Niganthanataputta said to the nigantha Dighatapassi: ‘Good! Tapassi! You are a learned disciple of the Teacher. You have said the right thing to the recluse Gotama. What is the vile low mental punishment, when compared to the coarse bodily punishment? Bodily punishment is the most blameworthy for doing demerit and its perpetration, not so much verbal or mental punishment.’

Then the householder Upali said to Niganthanataputta. ‘Venerable sir, your learned disciple has said the right thing to the recluse Gotama. What does the vile low mental punishment matter, when compared to the coarse bodily punishment? Bodily punishment is the most blameworthy for doing demerit and the perpetration of demerit not so much the verbal punishment or the mental punishment. Venerable sir now, I will arouse a dispute with the recluse Gotama. If the recluse Gotama is firm in what good sir Dighatapassi had made him to establish himself. Like a strong man holding a lamb by its furs would pull it and drag it about. Like a strong brewer of liqueur would rinse a huge crater in a deep pond and shake it about taking it by the ears. In the same manner we would pull and drag about the recluse Gotama drawing him to a dispute. Like an elephant of sixty cubits in a deep pond would enjoy the game of washing hemp. We would enjoy the game of washing hemp with the recluse Gotama. Venerable sir, now we will go to dispute this, with the recluse Gotama.’ ‘Go, householder, and arouse this dispute with the recluse Gotama, either I should go and dispute it, or you or good Dighatapasssi should do it.’

The niganta Dighatapassi said, to Niganthanataputta. ‘Venerable sir, I do not like the householder Upaali going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. Either I should go to dispute this, or the householder Upali or the nigantha Diighatapassi should go. The second, and up to the third time Dighatapassi said to Niganthanataputta. Venerable sir, I do not like the householder Upaali, going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects.’ ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. Either I or the householder Upali or Dighatapassi, you should go, to dispute this.’

Upali the householder said.’Venerable sir, I will go.’ Got up from his seat, worshipped and circumambulated Niganthanatapuuta and going to Pavarika’s mango orchard approached the Blessed One, worshipped and sat on a side. Then the householder Upali said to the Blessed One: ‘Venerable sir, did the nigantha, Dighatapassi come here?’ ‘Householder, the nigantha, Dighatapassi came here.’ ‘Venerable sir, was there any conversation with the nigantha Dighatapassi?’ ‘There was a conversation with the nigantha, Dighatapassi’.’Venerable sir, what was the conversation with the nigantha, Dighatapassi?’ The Blessed One related the whole discussion that took place between him and the nigantha, Dighataapassi. ‘Good, it is well said to the Blessed One by venerable Tapassi. He is a learned disciple of the teacher. What is this vile low mental punishment compared to the coarse bodily punishment? The bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, not so much this verbal or mental punishment.’ ‘Householder, if you establish yourself on this truth and take council, there will be a conversation.’ ‘Venerable sir, I will be established in the truth and take council, there will be a discussion on this.’

‘Householder, there is a nigantha gravely ill, rejecting cold water and desiring warm water, he dies not even gaining cold water. Where would Niganthanataputta declare he would be born?’ ‘Venerable sir, there are gods named mental beings, he will be born with them. What is the reason? Because he will die bound by the mind.’.’Householder, reflect carefully before you reply. What you said earlier does not agree with what you say now. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’.’Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, verbal punishment and mental punishment is nothing in comparison.’ ‘Householder, there is a niganta observing all the restraints, and experiencing the results of those restraints. When walking to and fro he kills many insects What, results does Niganthanataputta declare to him?’ ‘When unintentional, venerable sir, Niganthanataputta says it is not so blameworthy.’ ‘Householder if it is intentional? ‘Then it is the most blameworthy.’ ‘As what does Niganthanataputta classify intention?’ ‘Venerable sir, it is classified as mental punishment.’ ‘Householder, reflect carefully before you reply. What you said earlier does not agree with these words. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’ ‘Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, not verbal and mental punishments.’

‘Householder, is Naalandaa densely populated, are the people of Naalandaa rich and prosperous?’ ‘Venerable sir, Naalandaa is densely populated and the people are rich and prosperous.’ ‘A man with a sword in hand would come along saying, in a moment I will make the whole of Naalandaa a mass of flesh, a pile of flesh. Would he be able to do it?’ ‘Venerable sir, even ten, twenty, thirty, not even forty men would be able to do it, in a moment. What could one vile man do?’ ‘Householder, a recluse or a brahmin, wielding power over his mind, would come, saying, in one moment I will turn the whole of Naalandaa into ashes, with a single defiled intention. Householder, would he, wielding power over his mind be able to turn it, into ashes in a moment with a single defiled intention?’ ‘Venerable sir, a recluse or brahmin wielding power over his mind will turn to ashes ten, twenty, thirty, forty, or even fifty such Naalandaas with a single defiled intention. So what to speak of a single vile Naalandaa?’ ‘Householder, reflect carefully before you reply, your earlier words do not agree with the present word. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’ ‘Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and the perpetration of demerit, verbal and mental punishments are nothing in comparison.’ ‘Householder, do you know how these forests, Dandaka, Kalinga, Mejjha and Mathanga, turned into forests?’ ‘Venerable sir, I know.’ ‘What have you heard about it?’ ‘On account of a sage’s defiled mind, these forests, Dandaka, Kalinga, Mejjha and Mathanga have turned into forests, I have heard this.’ ‘Householder, reflect carefully before you reply, what you said earlier does not agree with what you say, now. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’

‘Venerable sir, even with the first comparison I was satisfied, desiring to hear the various explanations of the Blessed One I purposely opposed the Blessed One. Now I understand venerable sir. It seems as though something.over turned is reinstated. As something covered is made manifest. As the path is told to someone who had lost his way. It’s an oil lamp is lighted for the darkness, for those with sight to see forms. The Teaching is explained in various ways. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple from today until life lasts.’

‘Householder, think again, before you act, famous people like you, should think carefully before you act.’ ‘Venerable sir, I am very much pleased with these words of the Blessed One.Householder, think again before you act, famous people like you should think carefully before you act. If the ascetics of another sect gained my disciple-ship, they would have carried me about Nalanda saying the householder Upali has come to our discipleship, Here the Blessed One says Householder, think again, before you act, famous people like you should think carefully before you act. Now I take the refuge in the Blessed One, the Teaching and the Community of bhikkhus for the second time. May I be remembered as a lay disciple who has taken refuge from today until life lasts.’

‘Householder since long your clan has been a welling spring to the nigantas. I think morsel food should be offered to those that come.’ ‘Venerable sir, I am very much pleased with these words of the Blessed One. Householder, since long your clan has been a welling spring to the nigantas. I think morsel food should be offered to them that come’. ‘Venerable sir, I have heard this said about you. Offerings should be given to me only, not to others. Offerings should be, to my disciples not to the disciples of other sects. Offerings made to my disciples are of great fruit, but not the offerings made to others. Here, the Blessed One advises me to make offerings to the nigantas. We would know the time to do it. Now I take refuge in the Blessed One, the Teaching and the Community of bhikkhus for the third time. May I be remembered as a lay disciple who has taken refuge from today until life lasts.’

Then the Blessed One gave the householder Upali the gradual Teaching starting with giving gifts, becoming virtuous, about the heavenly states, the dangers of sensuality, the vileness of defiling things, and benefits of giving up. Then the Blessed One knew that the mind of the householder Upali was ready, malleable, free of hindrances, lofty and pleased and the Blessed One gave the special message of the Enlightened Ones: Unpleasantness, its arising, its cessation and the path to the cessation of unpleasantness. Like a pure, clean cloth would take a dye evenly. In that same manner, the dustless, stainless eye of the Teaching arose to the householder Upali, seated there itself. Whatever rises has the nature of ceasing. The householder Upaali, then and there mastered that Teaching, knew and penetrated it. Doubts dispelled become self confident attained that state where he did not want a teacher, any more, in the dispensation of the Blessed One*1). He said. ‘Venerable sir, we will go now, there is much work to be done.’ Householder, do as you think it fit.’

Then the householder Upali delighted and pleased hearing the words of the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went home. He addressed his gate- keeper: ‘Friend, gate -keeper, from today the door is closed to the nigantas and nigantis. It is open to the Blessed One, the bhikkhus, bhikkhunis, lay disciples male and female. If any nigantas come, you should tell them: Wait sirs, do not enter. From today the householder Upali has gone to the discipleship of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sirs, you want morsel food stand here. It will be brought here.’The gate-keeper agreed.

The niganta Diighatapassi heard. The householder Upali has become a disciple of the recluse Gotama. He approached Niganthanataputta and said:’Venerable sir, I hear that the householder Upali has become a disciple of the recluse Gotama’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali’ The second time and up to the third time nigantha Dighatapassi said to Niganthanaataputta ‘Venerable sir, I hear that the householder Upali has become a disciple of the recluse Gotama.’’It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible the recluse Gotama should become a disciple of the householder Upali’.’Venerable sir, I will go and see whether the householder Upali has become a disciple of the recluse Gotama or not’.’Go Tapassi, know whether the householder Upali is a disciple of the recluse gotama or not?’.

Then the niganta Dighatapassi approached the householder Upali’s house. The gate-keeper saw him coming in the distance, and said.‘Wait sir, do not enter. From today the householder Upali has become a disciple of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sir, you want morsel food stand here. It will be brought here’. He saying, ‘friend, I’m not in need of morsel food’, approached Niganthanataputta, and said. ‘Venerable sir, it is the truth, the householder Upali is a disciple of the recluse Gotama. I told you, venerable sir, that it was not suitable, that the householder Upali should dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali’.The second and up to the third time nigantha Dighatapassi said to Niganthanataputta. ‘Venerable sir, I did not like the householder Upali going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects.’ ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. I will now go and see whether the householder Upali has gone to the disciple-ship of the recluse Gotama or not.’

Then Niganthanataputta approached the householder upali’s house with a large gathering of nigantas. The door-keeper saw them approaching in the distance and told them. ‘Wait sirs, do not enter. From today the householder Upali is a disciple of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sirs, you want morsel food stand here. It will be brought here.’ ‘Then friend doorkeeper, approach the householder Upali and tell him. Niganthanataputta has come with a large gathering of nigantas and is standing outside. He likes to meet the householder Upali.’ The door-keeper approached the householder Upali and told him.’Sir, Niganthanataputta has come with a large gathering of nigantas and desires to see you.’ ‘Then friend, door keeper, prepare seats in the middle hall’. The doorkeeper prepared seats in the middle hall and informed the householder Upali. ‘The seats are ready in the middle hall, and it is time to do as you think fit’. Then the householder Upali came to the middle hall and choosing the most excellent, seat sat there and told the door-keeper. ‘Friend door keeper, approach Niganthanataputta and tell him. Sir, the householder Upali says, if you wish to enter, enter’ Niganthanataputta entered the middle hall with a large gathering of nigantas.

The householder Upali in the past, seeing Niganthanataputta approaching in the distance would go forward receive him, wiping the best seat, with his over shawl would make him sit. That day he sat on the best seat and said, to Niganthanaataputta. ‘Sir, seats are prepared if you wish, sit’ ’Householder, are you mad? Are you seized? You went saying I will arouse a dispute with the recluse Gotama. Has returned as though done a good argument. Householder, it is like a man who has gone to remove his testicles, having done it has returned. Like one gone to remove his eyes, removing them has returned. In the same manner you went saying I will arouse a dispute with the recluse Gotama, has returned as though done a good argument. Householder, you are enticed by the recluse Gotama.’

‘Sir, those enticements are good. My dear ones and blood relations too should be enticed by those enticements. That will be for their good and welfare for a long time. All warriors, all brahmins, all householders, all out castes should be enticed by those enticements. That will be for their good and welfare for a long time. In this world of gods and men together with its Maras, Brahmas, recluses and brahmins and gods and men, all should be enticed by those enticements. That will be for their good and welfare, for a long time. Then sir, I will give you a comparison, for some wise men understand when a comparison is given.

In the past there was a brahmin, decayed and aged. He had a young wife, about to give birth. That young wife said to the brahmin: Brahmin, go to the bazaar and buy a young monkey for my son. Then that brahmin said wait till you give birth, if you give birth to a boy, I will bring him a male monkey and if you give birth to a girl, I will buy a female monkey. For the second and up to the third time the young wife said Brahmin, go to the bazaar and buy a young monkey for my son.Then that brahmin said wait till you give birth, if you give birth to a boy, I will bring him a male monkey and if you give birth to a girl, I will buy a female monkey. As the brahmin was very much attached to the young wife, he bought a male monkey from the bazaar and said. Here is a young monkey for your son. Sir, then that young wife said, to the brahmin: Brahmin, go to the dyer’s son Rattapaani with this monkey and get it dyed into the colour yellow. The colour should be beaten well, on both sides and should be well polished. As the brahmin was very much attached to the young wife, he took the monkey, approached the dyer’s son Rattapani and said. Friend Rattapani, I desire this monkey dyed into the colour yellow, the colour should be well beaten in, on both sides and well polished. Then the dyer’s son said to him. Sir, the young monkey, will not tolerate the dyeing, the beating in and the polishing. In the same manner sir, the foolish niganta’s dispute is not tolerable to the wise. It is not tolerant to those who know. Then sir, in the mean time that brahmin brought a pair of new clothes and approaching the dyer’s son Rattapani told him: Friend, Rattapani I desire this pair of clothes dyed into the colour yellow, with the colour well beaten in on both sides and polished. The dyer’s son said. Sir, this pair of new clothes tolerate the dyeing, the beating on both sides and the polishing. In the same manner, the dispute of the perfect rightfully enlightened one is tolerant to the wise and not tolerant to the foolish, tolerant to yoking and wise examination.’

‘Householder, all the people together with the king know you as a disciple of Niganthanataputta. Whose disciple are you now?’ When this was said the householder Upali got up from his seat, arranged his over shawl on one shoulder and clasping hands towards where the Blessed One was, and said. ‘Listen sir, how I become a disciple of the Blessed One..

I’m the disciple of the non-deluded, the arrow pulled out, victorious one*2)

He is appeased, blessed, without worries, virtuous and wise.

Doubts overcome, is a happy one, with vomited worldly matters

I’m a disciple of the perfect human, bearing the last body.

The disciplined charioteer has no doubts, about merit.

I’m disciple of the rightfully enlightened one, who has no conceit.

He is patient, endowed with knowledge, is a limitlessly deep sage.

I’m disciple of the Blessed One, released from bonds.

He is an unbound elephant in the forest, pure, with the flag put down*3).

I’m disciple of that tamed Blessed One, gone beyond the world’s diffuseness.

He is the seventh sage abiding on the path of brahma. He knows the three vedas.

I’m disciple of that Blessed One, he is like Sakka the king of gods.

He is mindful, wise, not interested or disinterested

I’m disciple of the undisturbed master of the self.

Neither clinging nor giving up, has the highest secluded mind.

I’m disciple of one who has crossed and helps others to cross.

He is thus gone, is without compare.

I’m disciple of that appeased, wise, clever, Blessed One,

With the destruction of craving he is enlightened.

I’m disciple of that Great Man, without compare.’

‘Householder, when did you compose this praise for the recluse Gotama?’ ‘Sir, when there is a great heap of flowers of various kinds, a clever garland maker would make a beautiful garland. In the same manner, sir, the Blessed One has innumerable good qualities, thousands of them, when they are suitable why not allude them.’

Then Niganthanataputta not able to hear the honour accorded to the Blessed One then and there vomited hot blood.

Notes

1. Whatever has the natureof arising, has the nature of ceasing.The householder Upaali then and there mastered the Teaching, knew and penetrated it. Doubts dispelled became self confident and attained that noble state when he did not want a teacher, any more in the dispensation of the Blessed One.’Upaalissa gahapatissa tasmi.m yeva aasane viraja.m viitamala.m dhammacakkhu.m udapaadi: ya.m kinci samudayadhamma.m sabba.m ta.m nirodha-Dhamma.m ti. Atha kho upaali gahapati di.t.thadhammo pattadhaamo viditadhammo pariyogaalhadhammo tinnavicikicco vigatakatha.mkatho vesaa-rajjapatto aparapaccayo satthusaasane’This Pali quotation gives the description of a disciple attaining the fruits of the stream entry. So many are the good results. He does not need a teacher any more, he becomes confident of the path, dispels doubts, penetrates the Teaching, and he loses a lot of his unpleasantness. He knows what he should do and what he should not do.

2. The non-deluded, the arrow pulled out victorious one. ‘dhiirassa vigatamohassa pahinnakhiilassa vijita vijayassa ‘ The pulling out of the arrow is the giving up of the self view ‘sakkaayaditthi’ It is a peculiar feature, in the dispensation of the Blessed One, that until one sees these good results in him, he does not see it in a another. When he has attained it he does not think twice to applaud the Blessed One.

3. With the flag put down. ‘pannaddhajassa‘ Putting down the flag is putting an end to all conceit, ‘maana’ is the word for conceit. Conceit bothers someone a lot on his path to enlightenment.

I I. 1.7. Kukkuravatikasutta.m- (57) The Habits of a Dog.

I heard thus.

At one time the Blessed One lived with the Koliyas, in a hamlet named Haliddavasana. Punna the Koliya, who observed the habits of cattle and naked Seniya who observed the habits of dogs approached the Blessed One.Punna the Koliya who observed the habits of cattle worshipped the Blessed One and sat on a side. Naked Seniya who observed the habits of dogs exchanged friendly greetings with the Blessed One, and curling up like a dog, sat on a side. Then Punna the observer of cattle habits said to the Blessed One.’Venerable sir, this naked Seniya, observer of dog habits, observe difficult vows, partaking food thrown on the ground, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Punna, leave it alone, do not ask me. For the second and up to the third time, Punna the observer of cattle habits said to the Blessed One.Venerable sir, this naked Seniya, observer of dog habits, observe difficult vows, partaking food thrown on the ground, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Indeed Punna, even when I refused to declare it, you entreat me to tell it. Now I will tell you. Punna, a certain one observes, the vows and virtues of a dog complete, without an interval. Develops the mind and the ways of a dog complete, without an interval. After death he is born with the dogs. If he maintains the view, leading this holy life and keeping my vows, I will be born a god, or among gods. That is his wrong view. Punna, for wrong view, there are two behaviours of the mind either hell or birth in the animal world*1). So Punna, with the completion of those vows he will be born with the dogs or in hell.

When this was said, naked Seniya, the observer of dog habits cried aloud tears streaming down his face. The blessed One said, I told Punna, I refused to declare it, and you entreated me. Venerable sir I do not cry because the Blessed One has declared this. We have been observing these vows for a long time. Seniya the observer of dog habits said to the Blessed One. Venerable sir, this Punna son of the Koliyas, observing cattle habits, has observed these vows, since long. After death, where would his thoughts move? What would be his birth? Seniya, leave it alone, do not ask me. For the second and up to the third time, Seniya the observer of dog habits said to the Blessed One. Venerable sir, this Punna the koliya observing cattle habits, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Indeed Seniya, even when I refused to declare it, you entreated me. to tell it. Now I will tell you. Seniya, a certain one observes the vows and virtues of cattle complete, without an interval. Develops the mind and ways of cattle complete, without an interval. After death he is born with cattle. If he maintains the view, leading this holy life and keeping my vows, I will be born a god, or among gods. That would be his wrong view. Seniya, for wrong view, there are two behaviours of the mind either hell or birth in the animal world. Seniya, with the completion of those vows, he will be born with cattle or in hell.

When this was said, Punna, the son of the Koliyas, observing vows of the cattle cried aloud with tears streaming down the face. Then the Blessed One said to Seniya. I told you Seniya. I refused to declare it. You entreated me. Venerable sir, I do not cry because the Blessed One declared it. We have been observing these vows since long. I’m pleased with the Blessed One. The Blessed One can preach the Teaching so that I could give up my cattle vows and this naked Seniya his dog vows. Then Punna, attend carefully I will teach. Punna the son of the Koliyas agreed and the Blessed One said.:

Punna, these four are the actions by me realised and declared. What are the four? Punna, there are dark actions with dark results. There are pure actions with pure results. There are dark and pure actions with dark and pure results and there are `neither dark nor pure actions, with neither dark nor pure results. Punna, a certain one intends troublesome bodily behaviour, troublesome verbal behaviour and troublesome mental behaviour*2). Intending troublesome bodily, verbal and mental behaviour is born in a world of troubles, feeling troublesome feelings that are only unpleasant. Like beings born in hells. Punna, the done, brings birth to the doer.*3)The one born feels those contacts. On account of that, I say beings are the inheritors of their action. To these are said dark actions with dark results. Punna, what are pure actions with pure results? Punna, a certain one intends non-troublesome bodily behaviour intends non-troublesome verbal behaviodur and intends non-troublesome mental behaviour. Intending non-troublesome bodily, verbal and mental behaviour is born in a world free from troubles. Born in a world free from troubles, feels untroubled feelings that are only pleasant. Like beings born in complete happiness. Punna, actions and results bring birth to the doer.The one born feels those contacts. On account of that I say beings are the inheritors of their actions. Punna, these are pure actions with pure results. Punna what are dark and pure actions with dark and pure results? Punna, a certain one intends troublesome and non-troublesome bodily behaviour troublesome and non-troublesome verbal behaviour and troublesome and non-troublesome mental behaviour. Intending troublesome and non-troublesome bodily, verbal and mental behaviour is born in a world with and without troubles, and feels feelings pleasant and unpleasant, like beings born as humans. They are once godly and another time hellish Punna, actions and results bring birth to the doer, The one born feels those contacts. On account of that I say beings are the inheritors of their actions. Punna, these are pure and dark actions with pure and dark results. Punna what are neither dark nor pure actions with neither dark nor pure results that lead to the destruction of actions? Punna, to dispel dark actions with dark results, an intention is made. To dispel, pure actions with pure results an intention is made.To dispel dark and pure actions with dark and pure results, an intention is made.Punna to this is said neither dark nor pure actions that bring neither dark nor pure results. They lead to the destruction of actions. Punna, these are the four actions by me realised and declared.

When this was said, Punna the son of the Koliyas who observed the cattle vows said to the Blessed One. Now I understand it, venerable sir. It is as though something over turned was reinstalled. As something covered was made manifest. As though the path was told to one who had lost his way. As though an oil lamp was lighted for the dark for those with sight to see forms.

I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May the Blessed One bear me as one taken refuge from today until life lasts.The naked Seniya observing dog vows said to the Blessed One: Now I understand it venerable sir. It is as though something over turned was reinstalled. As something covered was made manifest. As though the path was told to one who had lost his way, As though an oil lamp was lighted for the dark for those with sight to see forms The Blessed One has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. May I gain the going forth, and the higher ordination, in the dispensation of the Blessed One.Seniya, those of another sect seeking the going forth and the higher ordination in this dispensation should be on probation for four months. After the four months, if the bhikkhus are satisfied, they would give the going forth and the higher ordination. It is to see the difference in the person. Venerable sir if one of another sect would have to be on probation for four months, I would be on probation for four years. May the bhikkhus, when satisfied give me the going forth and the higher ordination. Seniya, who was the observer of the dog vows gained the going forth and the higher ordination. Soon after the higher ordination, venerable Seniya abode withdrawn from the crowd, diligent for dispelling. He attained that highest end of the yoke, for which sons of clansmen rightfully leave the household and become homeless. He here and now realised and abode in it and knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish..

Notes.

1. For wrong view there are two behaviours of the mind either hell or birth in the animal world.’micchaadi.t.tikassa kho aha.m Punna dvinna.m gatiina.m a~n~natara.m gati.m vadaami niraya.m vaa tiracchaana yoni.m vaa‘To behave like cattle or dogs, people have to think much about their behaviour, and have to probe into the minds of animals to know how they think.This kind of mental actions takes one to the animal world here and now.Practising that behaviour much, leads one to the animal world, here and now and after death too. When humans behave like animals, they undergo much difficulty and they are here and now in hell. Again when born as animals, they undergo much difficulty as though born in hell.

2. A certain one intends troublesome bodily behaviour, intends troublesome verbal behaviour and intends troublesome mental behaviour. ‘sabyaabajjha.m kaayasankhaara.m abhisankharoti sabyaabajjha.m vaciisankhaara,m abhisankharoti sabyaabajjha.m manosankhaara.m abhisankharoti’ Here it is quite clear that the Blessed One alludes this to the two observers of cattle vows and dog vows. With difficulty and hard straining they have to think how cattle and dogs think, behave, act, eat, urinate, excrete and how they do everything else, and bearing up all the difficulty, they go on practising these difficult vows, to gain only very bad results. To be born undoubtedly in a worse state than in which they now are. Here the Blessed One clearly shows that intentions is what really matter for one’s actions. These two are here and now in unpleasantness in hell.

3 The done brings birth to the doer. ‘iti kho Punna bhuutaa bhuutassa uppattii hoti, ya.m karoti tena uppajjati ‘ This means whatever may be the intended actions of someone, it brings him future results of birth, decay, death etcetera. In whatever fields he had his intentions. Either in sensuality, in materiality or in immateriality.

I I.1.8 Abhayaraajakumaarasutta.m- (58) To the King’s son Abhaya.

I heard thus. . .

At One time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Then the king’s son Abhaya approached Niganthanataputta worshipped and sat on a side. Niganthanataputta said to the king’s son: Come! Prince, arouse a dispute with the recluse Gotama. When you argue with a person like the recluse Gotama, so powerful and so majestic, your fame will spread. Venerable sir, how could I arouse a dispute with the recluse Gotama, so powerful and so majestic? Come prince, approach the recluse Gotama and ask. Venerable sir, does the Thus Gone One say, such words that are disagreeable and distasteful to others? When asked thus if, the recluse Gotama replies. Yes, prince, the Thus Gone One, says words that are disagreeable and distasteful to others. Then you should say. Venerable sir, what is the difference between you and the ordinary one? The ordinary one says words that are disagreeable and distasteful to others. If he says, Prince, the Thus Gone One does not say words that are disagreeable and distasteful to others. Then you should say. Venerable sir, why did you say these words to Devadadtta? Devadatta is in loss, in hell in much difficulty till end of the world cycle? On account of those words Devadatta was displeased. When this forked question, is asked, he would not be able to swallow it or spit it out. Like a man with an iron ring stuck in the throat would not be able to swallow or spit it out. In the same manner when this forked question is asked, he would not be able to swallow it or spit it out.

Prince Abhaya agreed with the words of Niganthanataputta, got up from his seat, worshipped, circumambulated Niganthanataputta and approached the Blessed One. Worshipping the Blessed One he sat on a side. The prince considered the time, and thought it is not the proper time to arouse a dispute with the Blessed One. He thought, I will invite the Blessed One for tomorrow’s meal and arouse the dispute at home. He said, May the Blessed One, accept tomorrow’s meal with three others. The Blessed One accepted in silence and the prince knowing that the Blessed One had accepted the invitation, got up from his seat worshipped, circumambulated the Blessed One and went away. The Blessed One at the end of that night, putting on robes in the morning, taking bowl and robes approached the dwelling of the prince, and sat on the prepared seat. Prince Abhaya with his own hands served the nourishing eatables and drinks, and after the meal was over, took a low seat and sat on a side

Prince Abhaya then, said to the Blessed One.Venerable sir, does the Thus Gone One say words that are disagreeable and distasteful to others? ‘Prince, in certain respects I do not’.’Venerable sir we heard this from the nigantas’. ‘Prince, why do you say, we heard this from the nigantas?’ ‘Here venerable sir, I approached Niganthanaataputta worshipped him and sat on a side. Then Niganthanaataputta said to me. Come prince, approach the recluse Gotama and ask. Venerable sir, does the Thus Gone One say, words that are disagreeable and distasteful to others? When asked thus if the recluse Gotama replies. The Thus Gone One says words that are disagreeable and distasteful to others. Then you say. If that is so venerable sir, what is the difference between you and the ordinary one? The ordinary one says words that are disagreeable and distasteful to others. If he says, Prince, the Thus Gone One does not say words that are disagreeable and distasteful to others. Ask him, venerable sir, why did you say these words to Devadatta? Devadatta is in loss, in hell, in much difficulty till the end of the world cycle. On account of those words Devadatta was displeased. When this forked question is asked, he would not be able to swallow it or spit it out. Like a man with an iron ring stuck in the throat would not be able to swallow or spit it out. In the same manner when this forked question is asked, he would not be able to swallow it or spit it out’.

At that time a baby boy, a toddler was seated on the lap of prince Abhaya, the Blessed One said. ‘Prince, on account of some negligence of yours or the nurse, if this baby swallows a piece of stick or a stone, what would you do?’ ‘Venerable sir, I will pull it out. If I could not take it out quickly, taking hold of the head with the left hand, would pull it out with the finger of the right hand, even while blood is spilt. What is the reason? Venerable sir, there is my compassion for the baby’. ‘Prince, in the same manner, when the Thus Gone One knows that words are not true, not conductive to good, and are disagreeable and distasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that words are not true, not conductive to good, and are disagreeable and distasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that the words are true, are conductive to good, yet disagreeable and distasteful to others, then the Thus Gone One waits for the right time to explain those words. When the Thus Gone one knows that the words are true, are conductive to good, and are agreeable and tasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that the words are true and not conductive to good, are agreeable and tasteful to others, the Thus one does not say those words. When the Thus Gone One knows that the words are true and conductive to good, agreeable and tasteful to others the Thus Gone One waits for the right time to explain those words. What is the reason: Prince there is compassion for beings in the Thus Gone One.

Venerable sir, wise, warriors, or brahmins, or householders, or recluses concoct a question, approach the Thus Gone One and question him. Venerable sir, does the Blessed One, know before hand, they would approach me and ask these questions? Does it occur to the Thus Gone One, when asked thus I will reply thus? Or does the reply at that moment occur to the Thus Gone One? Then prince, I will ask a question from you on this, you may reply, as it pleases you. Prince, are you clever about the large and small parts of a chariot? Yes, venerable sir, I’m clever in the large and small parts of a chariot. Prince, if someone approaches you and asks, about the large and small parts of the chariot, would you before hand know these people will approach me and ask about these parts of the chariot, and when asked this and other thing I will reply thus and thus? Venerable sir, I’m a charioteer and I’m clever in the large and small parts of the chariot. When asked the reply occurs to me that moment. Prince, in the same manner, these wise, warriors, brahmins, householders, and recluses concoct a question and approach the Thus Gone One, and question him. The answer occurs to the Thus Gone One instantly. What is the reason?: The element of the Teaching is thoroughly known to the Thus Gone One. So the reply to the question occurs to the Thus Gone One that moment

When this was said, prince Abhaya said thus to the Blessed One. Now I understand it, venerable sir. It is as though something over turned is reinstated. Something covered is made manifest. As though the path was told to someone who had lost his way. It is like an oil lamp lighted in the dark, for those who have sight to see forms. In various ways the Blessed One has explained the Teaching. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until life lasts. .

II. 1. 9 Bahuvedaniiyasutta.m-(59) The Discourse On Many Feelings.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The carpenter Pancakanga approached venerable Udayi worshipped and sat on a side and asked ‘Venerable sir, how many feelings are pointed by the Blessed One?’ ‘Householder, three feelings, are pointed by the Blessed One. They are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’.’Venerable Udayi, there are only two feelings pointed by the Blessed One. They are pleasant feelings and unpleasant feelings, neither unpleasant nor pleasant feelings are an exalted state declared by the Blessed One’. For the second time venerable Udayi said to the carpenter Pancakanga. ‘Householder, not two feelings, the Blessed One has said of three feelings, pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’. For the second time, the carpenter Pancakanga said, ‘Venerable Udayi, two feelings are pointed out by the Blessed One and they are pleasant feelings and unpleasant feelings. This neither unpleasant nor pleasant feelings, is an exalted state is said, by the Blessed One’. For the third time venerable Udayi said to the carpenter Pancakanga. ‘Householder, the Blessed One has said of three feelings, pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’. For the third time, the carpenter Pancakanga said. ‘Venerable Udayi, only two feelings are pointed out by the Blessed One and they are pleasant feelings and unpleasant feelings. The neither unpleasant nor pleasant feelings, is an exalted state is said, by the Blessed One’. Venerable Udayi could not convince the carpenter Pancakanga and the carpenter Pancakanga could not convince venerable Udayi.

Venerable Ananda heard this conversation between venerable Udayi and the carpenter Pancakanga and approached the Blessed One worshipped the Blessed One and sat on a side.and related the complete conversation to the Blessed One. Then theBlessed One addressed venerable Ananda. ‘Two feelings are also declared by me, in one analysis three, in another five, in another six, in another eighteen, in another thirty-six, and also in another one hundred and eight feelings. Thus Ananda, this Teaching is analytically preached. Ananda, in this analytical Teaching, if one does not approve anothers’ views, appreciating and accepting them, this kind of thing could happen and quarrels, fights, disputes and verbal fights would ensue. Therefore you should be united, open hearted, should co-operate like milk and water, and should look at each other with understanding and abide’.

Ananda, there are five strands of sense desires. What five: Pleasant agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasant agreeable sounds—Pleasant agreeable smells-- Pleasant agreeable tastes -- Pleasant agreeable touches cognizable by body consciousness arousing fondness and sensual desires. Ananda, these are the five strands of sensual desires. To all pleasure and pleasantness that arises on account of the five strands of sensual desires, is said, sensual pleasure.

Ananda, if someone says, this is the highest pleasure, that beings experience, I would not second it. What is the reason? Ananda, there is a pleasantness which exceeds this, and is more exalted than this. Ananda, what is that pleasantness which exceeds this and is more exalted than this? Here the bhikkhu secluded from sensual desires, secluded from things of demerit, with thoughts and thought processes and with joy and pleasantness born from seclusion abides in the first jhaana. Ananda, this exceeds, and is more exalted than the previous..

Ananda, if someone says, this is the highest pleasure that beings experience, I would not second it. What is the reason: Ananda, there is a pleasantness which exceeds this, and is more exalted than this. Ananda, what is that pleasantness which exceeds this and is more exalted than this? Here, the bhikkhu overcoming thoughts and thought processes, and the mind, in one point internally appeased without thoughts and thought processes and with joy and pleasantness born of concentration abides in the second jhaana Ananda, this pleasantness exceeds and is more exalted than the previous.

Ananda, if someone says, this is the highest pleasure that beings experience, I would not second it. What is the reason? Ananda, there is a pleasantness which exceeds this, and is more exalted than this. Ananda, what is that pleasantness which exceeds this and is more exalted than this?

Here the bhikkhu with equanimity to joy and detachment abides mindful and aware, of pleasantness with the body too and abides in the third jhaana. To this the noble ones say, abiding mindfully in equanimity. Ananda, this exceeds and is more exalted than the previous.

Here the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity abides in the fourth jhaana Ananda, this pleasantness exceeds and is more exalted than the previous.

Here, Ananda, the bhikkhu overcoming all perceptions of matter, not attending to various perceptions with space is boundless abides in the sphere of space. Ananda, this pleasantness exceeds and is more exalted than the previous.

Here, Ananda, the bhikkhu, overcoming all space and with consciousness is boundless abides in the sphere of consciousness Ananda, this pleasantness exceeds and is more exalted than the previous.

Here, Ananda, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Ananda, this pleasantness exceeds and is more exalted than the previous.

Ananda, if someone says, this is the highest pleasure that beings experience, I would not second it. What is the reason: Ananda, there is a pleasantness which exceeds this, and is more exalted than this. Ananda, what is that pleasantness which exceeds this and is more exalted than this? Here, Ananda, the bhikkhu overcoming all the sphere of no-thingness abides in the sphere of neither perception nor non-perception. Ananda, this pleasantness exceeds and is more exalted than the previous.

Here, Ananda, the bhikkhu, overcoming all the sphere of neither perception nor non-perception attains to the sphere where perceptions and feelings fade Ananda, this pleasantness exceeds and is more exalted than the previous.

Ananda, there is a possibility, for ascetics of other sects to question, does the recluse Gotama declare the cessation of perceptions and feelings also as a feeling? How could that happen? How could that be? This is our reply to those ascetics of other sects. Friends, for the matter of only feeling pleasant, the Blessed One does not declare it as pleasant. Yet whenever pleasantness is gained to that the Blessed One declares pleasant*.

The Blessed One said thus and venerable Aananda, delighted in the words of the Blessed One.

Notes.* Friends for the matter of only feeling pleasant, the Blessed One does not declare it as pleasant.Yet whenever pleasantness is gained, to that the Blessed One declares pleasant.’na kho aavuso bhagavaa sukha.myeva vedana.m sandhaaya sukhasmi.m pa~n~naapeti.apica aavuso yattha yattha sukha.m upalabhati yahi.m yahi.m ta.m ta.m tathaagato sukhasmi.m pa~n~naapeti.’ Yet when pleasantness is gained, to that the Blessed One declares pleasant. The sutta shows how the least pleasantness in the sensual sphere and the most exalted pleasantness in the immaterial sphere is gained..Yet the Blessed One is not pleased clinging to that highest pleasantness. Extinction and enlightenment means giving up that too.

II .1. 10 Apannakasutta.m- (60) The Inquiring Teaching*.

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 of Saala. The householders of Saala 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. That he had entered the brahmin village of Saala. Of that good Gotama such fame had spread: 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. In this world of gods and men, together with its Maras, Brahmas, the community of recluses and brahmins, gods and men, he declares a teaching by himself known and realised. Which is good at the beginning, in the middle and at the end, full of meaning even in the letters and proclaiming the pure and complete holy life. It is good to see such noble ones. Then the brahmin householders of Saala approached the Blessed One, some worshipped the Blessed One, some exchanged friendly greetings, some clasped hands towards the Blessed One, some announced their clan and name, and some were silent. They all sat on a side. Then Blessed One asked them, ‘Householders, have you a favourite teacher, in whom you could gain some faith, gradually?’. ‘Venerable sir, we have no favourite teacher in whom we could gain faith gradually’. ‘Householders, you who have no teacher would you like to observe this inquiring teaching?*1). Householders, if you observe this inquiring teaching it will be for your good for a long time. What is the inquiring teaching?’

‘Householders, there are certain recluses and brahmins who have this view and declare it. There are no results for gifts, offerings, or sacrifices. There are no results for good and bad actions. There is no this world, no other world, no mother, no father. There are no spontaneously arisen beings and there are no recluses and brahmins in this world, who come to the right path, have realised this world and the other world and declare it. Householders, there are some other recluses and brahmins who have opposite views and declare.There are results for gifts, offerings, and sacrifices. There are results for good and bad actions. There is this and other world. There is mother, father. There are spontaneously arisen beings and recluses and brahmins in this world. They come to the right path, have realised this world and the other world and declare it. Householders, do these two groups of recluses and brahmins bear completely opposite views and declare them?’ ‘They do venerable sir’.

‘Householders, those recluses and brahmins who have this view and declare there are no results for gifts, offerings, or sacrifices. There are no results for good and bad actions, there is no this world, no other world, no mother, no father. There are no spontaneously arisen beings recluses and brahmins in this world, who come to the right path, have realised this world and the other world and declare it*2). We could expect this, they would abstain from these three things of merit such as good conduct by body, speech and mind, would observe these three things of demerit such as misconduct by body, speech and mind. What is the reason? These good recluses and brahmins do not see the dangers of demerit, the vile nature of defilements, the purity and the results of merit in giving up. There’s another world*3. So their view there is no other world, becomes wrong view. Words that say, there is no other world, becomes wrong speech. The view, there is no other world, is completely opposite to what the noble ones say. The noble ones talk of another world. Their instructions, there is no other world, becomes wrong instructions, and the wrong teaching..Giving the wrong instruction, they praise themselves and disparage others.By that they decrease in their virtues and accumulate various things of demerit, on account of wrong view.Such as wrong thoughts, wrong speech, giving instructions in the wrong teaching quite opposite to the noble one’s teaching, and praising themselves and disparaging others.

A wise man reflects, if there is no other world, these good persons will be well and good after death. If there is another world, after death they would go to decrease, to hell. Let us say there is no, other world, and the words of these good recluses and brahmins are true. Yet they are blamed by the wise, here and now, as unvirtuous, bearers of wrong view, as ones with negative ideas. If there is the other world, these good persons will have unlucky throws on both sides. Blame, from the wise here and now, decrease in virtues and birth in hell after death. Thus if this pervading teaching is observed, it pervades both sides and neglects the side of demerit.

Householders, there are recluses and brahmins who have this view and declare, there are results for gifts, offerings, and sacrifices, there are results for good and bad actions, there is this and other world, there is mother and father. There are spontaneously arisen beings, recluses and brahmins in this world, who come to the right path, have realised this world and the other world and declare it We could expect this Giving up these demerits such as misconduct by body, speech and mind, they would be of right conduct by body, speech and mind. Why is that? These good recluses and brahmins see the danger of demerit, the impurity of defiling things, the results and the purity of giving up. If there is another world, their view there is another world, becomes right view. The thought ‘there is another world,’ becomes their right thought. The words ‘there is another world,’ are right words for them. They that say, ‘there is another world,’ come to the same view as the noble ones. They give the right instructions in the right Teaching.Thus they do not praise themselves or disparage others. Even from the beginning their evil virtues are dispelled Thus they develop much merit on account of right view, such as right speech, giving instructions in the teaching which is the same that the noble ones say and by that not praising themselves and not disparaging others..

Here, householders a wise man reflects thus: If there was another world, these good persons after death will go to increase will be born in heaven. Perhaps there was no other world and the words of these good recluses and brahmins would not be true. Yet they are here and now praised by the wise: These are virtuous persons, with the right view, they think there are results for actions. If there was another world, these persons are lucky both ways. Here and now they are praised by the wise, and after death, will increase will be born in heaven. Thus to them that observe and abide by this pervading teaching, both sides, pervaded keeps away from demerit.

Householders, there are recluses and brahmins who have this view and declare it. The doer and the subject, the destroyer and the destroyed, the tormentor and one tormented, the griever and the one that causes it, the one frightened and the giver of fear, the killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, the one telling lies, does no demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer does not accumulate demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there is no merit accumulated on account of it.

Then householders, there are recluses and brahmins who hold a completely opposite view to this and declare it The doer and the subject, the destroyer and the destroyed, the tormentor and his subject, the griever and the one causing it, the frightened and the giver of fear, the killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, the lier, does demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer accumulates demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there’s merit accumulated on account of it. Householders, do these two groups of recluses have completely opposite views?Yes, venerable sir.

Householders, there are recluses and brahmins who have this view and declare it. The doer and the subject neither do demerit. The destroyer and the destroyed, the tormentor and his subject, the griever and the giver of grief, the frightened and the giver of fear, neither of them do demerit. The killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, the lier, they do no demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer does not accumulate demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there is no merit accumulated on account of it. We could expect this, from them. They would refrain from the three merits, of good conduct by body, speech and mind. Would. Observe the three demerits of misconduct by body, speech and mind.. What is the reason? These good recluses and brahmins do not see the dangers of demerit, the vile nature of defilements, the purity and the results of merit in giving up. There are results for actions, their view, ‘there are no results for actions’, becomes to them wrong view. Words that say ‘there are no results for actions,’ becomes to them wrong speech.This view is completely opposite to what the noble ones say, the noble ones talk of the results of actions.The instructions, ‘there are no results for actions,’ that comes to be giving instructions in the wrong Teaching. The giver of wrong instructions praises his, self and disparages others. Thus he loses whatever virtues he was endowed with and he accumulates various things of demerit on account of wrong view, such as wrong thoughts, wrong speech, giving instructions in the wrong Teaching quite opposite to the noble one’s teaching, and praising himself and disparaging others. Thus he accumulates much demerit on account of wrong view.

Then a wise man reflects thus. If there are no results for actions, these good persons will be well and good after death. If there be results for actions, after death they would go to decrease, to hell. Let us say there are no results for actions and the words of these good recluses and brahmins become true. Yet they are blamed by the wise, here and now, as unvirtuous ones and bearers of wrong view. The view, there are no results for actions.If there are results for actions, these good persons will have unlucky throws on both ways. The blame that come from the wise here and now, and a decrease and birth in hell after death. Thus if this pervading teaching is observed, it pervades both sides and neglects the side of demerit.

Householders, there are recluses and brahmins who hold this view and declare it. The doer and the subject, the destroyer and the destroyed, the tormentor and the subject, the griever and the one that causes it, the frightened and the monster, do demerit. The killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, and the lier, does demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer accumulates demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there is merit accumulated on account of it. We could expect this from them. They would give up these demerits such as misconduct by body, speech and mind, would abide in the three merits of right conduct by body, speech and mind. Why is that? These good recluses and brahmins see the danger of demerit, the impurity of defiling things, the results and the purity of giving up. If there are results for actions, their view ‘there are results for actions’ becomes right view, for them. . When they think, ‘there are results for actions,’that becomes right thoughts for them. When they talk that ‘there are results for actions’, that becomes right words for them. The view, there are results for actions, is the same as the view of the noble ones, and the instructions they give is the right Teaching. On account of that they do not praise themselves or disparage others. Thus from the beginning their evil virtues were dispelled, and they accumulate much merit on account of right view, such as right speech, giving instructions in the teaching which is the same that the noble ones say and by that not praising themselves and disparaging others..

Then a wise man reflects. If there are results for actions, these good persons will go to increase will be born in heaven, after death..Let us say there are no results for actions, and the words of these good recluses and brahmins are not true. Yet they are praised by the wise, here and now, as virtuous, with right view and with the right view of actions. If there are results for actions, these good persons will have lucky throws on both ways. The praise that come from the wise here and now, and an increase and birth in heaven after death. Thus if this pervading teaching is observed, it pervades both sides and neglects the side of demerit.

Householders, there are recluses and brahmins of this view and declaring it.Beings are impure for no cause or reason, for the purity of beings there is no cause or reason. Beings are purified for no reason. There is no strength, no effort, no manly power, no manly courage, all beings, all living things, all born are led to maturity and are born in the higher six and experience pleasantness and unpleasantness*4) without any reason.. Then householders, there are recluses and brahmins with the view completely opposite to this and declaring it. Beings are impure with a cause and reason, for the purity of beings there is a cause and reason, beings are purified for some reason. There’s strength, effort, manly power, manly courage, all beings, all living things, all born are not led to maturity and are born in the higher six and experience pleasantness and unpleasantness. ‘Householders, do these two groups of recluses and brahmins hold views, completely opposite to each other?’ ‘They do venerable sir’.

Then householders, there are recluses and brahmins of this view and declaring it. For the impurity of beings there is no cause or reason, for the purity of beings there is no cause or reason. There is no strength, no effort, no manly power, no manly courage. All beings, living things, all born are led to maturity, and are born in the higher six and experience pleasantness and unpleasantness*.We should expect this from them. They would not observe these three things of merit such as good conduct by body, speech and mind. Would observe these three things of demerit such as misconduct by body, speech and mind..What is the reason? These good recluses and brahmins do not see the danger of demerit, the vile nature of defilements, the purity and the results of merit in giving up. When there is a cause they have the view there is no cause. That becomes wrong view, words that say there is no cause or reason, becomes wrong speech. When there is a cause they said, there is no cause. This view is completely opposite to what the noble ones say, the noble ones talk of a cause. When there is a cause, they instructed there is no cause. That becomes giving instructions in the wrong Teaching.Giving wrong instructions he praises his self and disparages others. Thus he loses whatever virtues he was endowed with. He accumulates various things of demerit on account of wrong view, such as wrong thoughts, wrong speech, giving instructions in the wrong Teaching quite opposite to the noble one’s teaching, and praising themselves and disparaging others. Thus he accumulates much demerit on account of wrong view.

A wise man reflects thus. If there is no cause, these good persons will be well and good after death. If there be a cause, after death they would go to decrease, to hell. Let us say, there is no cause, then the words of these good recluses and brahmins become true. Yet they are blamed by the wise, here and now, as unvirtuous ones with wrong view, as ones with the wrong view, there is no cause. If there is a cause, these good persons will have unlucky throws on both ways. The wise will blame him here and now, after death, a decrease and birth in hell. Thus if this pervading teaching is observed, it pervades both sides and neglects the side of demerit.

Householders, there are recluses and brahmins with the view, for the impurity of beings there is a cause and reason, for the purity of beings there is a cause and reason. There is strength, effort, manly power and courage. All beings, all living things, all born are not led to maturity accidently and are born in the higher six and experience pleasantness and unpleasantness, on account of a reason. We could expect this, from them. Would give up these demerits such as misconduct by body, speech and mind and would abide in the three merits of right conduct by body, speech and mind. Why is that? These good recluses and brahmins see the danger of demerit, the impurity of defiling things, the results and the purity of giving up. If there is a cause The view, there is a cause, becomes right view. The thoughts there is a cause, become right thoughts. Their words about a cause, become right words. The view there is a cause, is the view of the noble ones, and the given instructions become instructions in the right Teaching. On account of that they do not praise themselves or disparage others. Thus even earlier their evil virtues were given up and they develop much merit on account of right view, such as right speech, giving instructions in the teaching which is the same that the noble ones say and by it not praising themselves and not disparaging others..

Then a wise man reflects. If there is a cause, these good persons will go to increase will be born in heaven after death. Let us say there is no cause, and the words of these good recluses and brahmins are not true. They are praised by the wise, here and now, as virtuous ones, with right view, as ones with the right view of cause and effect. If there is a cause these good persons will have lucky throws on both ways. Praise from the wise here and now, an increase and birth in heaven after death. Thus if this pervading teaching is observed, it pervades both sides and neglects the side of demerit.

Householders, there are recluses and brahmins who have this view and declare it. There aren’t completely immaterial states. There are other recluses and brahmins who are completely opposite to this view and declare. There are completely immaterial states. Householders, do they have completely opposite views? Yes venerable sir..Then a wise man reflects. Those recluses and brahmins who hold the view and declare, there aren’t completely immaterial states would say. I have not seen this. Those recluses and brahmins who say there are completely immaterial states would say. I know this. I who do not see or do not know, should not look at it from a single side. Saying, this only is the truth, all else is not the truth. To think in this manner is not suitable for one like me. If the words of those recluses and brahmins who said there are no completely immaterial states are true. My birth among material gods of mental nature could not be shown.*5) If the words of those recluses and brahmins who said there are completely immaterial states was true, my birth among immaterial perceptive gods could not be shown*6) For material reasons, there’s taking sticks, weapons, disputes, fights, taking sides and slandering, going on. These are not evident in completely immaterial states. So wisely reflecting we could detach from matter, and fall to the path of cessation.

Householders, there are recluses and brahmins who have this view and declare There isn’t the complete cessation of being. There are other recluses and brahmins who are completely opposite to this view and declare. There is complete cessation of being. Householders, do they have completely opposite views? Venerable sir, they have. A wise man reflects. There are recluses and brahmins who hold the view and declare, there isn’t complete cessation of being. They would say. I have not experienced that. Those recluses and brahmins who say there is complete cessation of being, would say. I have experienced it. I do not see or know this, so I should not look at it from a single side. Saying this only is the truth, all else is not the truth. To think in this manner is not suitable for one like me. If the words of those recluses and brahmins who said there is no complete cessation of being is true. My birth among immaterial gods of perceptive nature could not be shown. If the words of those recluses and brahmins who said there is complete cessation of being is true, there is a possibility that I should cease ‘to be’ here and now.*7)The view of those recluses and brahmins who say there is no complete cessation of being is close upon greed, is fixed to the yoke, is with interest, is close upon appropriation, is close to holding. The view of those recluses and brahmins who say there is a complete cessation of being is close upon non-greed, unfixed from the yoke, without interest, far from appropriation and far from holding. He has fallen to the method of ceasing from being, detaching from being, giving up being, by reflecting.

Householders, there are four persons evident in the world. What four: There is a person who torments himself yoked to tormenting. There is a person who torments others yoked to tormenting. There is a person who torments himself and others yoked to tormenting. There is a person who neither torments his self or others, is unyoked. He is here and now appeased, cooled and abides in pleasantness like Brahma. Householders, who torments his self yoked to tormenting? A certain person goes without clothes, licks the hands mannerlessly, as in the Karandakasuttam. --- Thus he abides yoked to giving various kinds of torture to the body, tormenting his self yoked to tormenting. Householders, which one gives trouble to others yoked to it? A certain person kills pigs and sheep and is yoked to giving various kinds of torture to lively things. This person torments others yoked to tormenting. Householders, which one torments his self and others yoked to tormenting? Householders, a certain person is a king or a head anointed warrior—frightening others makes them work with tears in their eyes. This one, torments his self and others yoked to it. Householders, which one does not torment himself or others and is unyoked? Is here and now appeased, cooled and abides in pleasantness like Brahma?. Householders, the Thus Gone One is born in the world, perfect and rightfully enlightened,---- dispelling the five hindrances and making the minor defilements weak, he secludes the mind from sensual desires and thoughts of demerit.With thoughts and thought processes, and with joy and pleasantness born of seclusion abides in the first jhaana—the second jhaana—third jhaana,---fourth jhaana,-- When the mind is concentrated, pure without blemish free of minor defilements workable and malleable and is steady, he directs the mind to know previous births. Reflects innumerable previous births. –When the mind is concentrated, pure without blemish free from minor defilements, workable malleable and steady, he directs the mind to know the disappearing and appearing of beings. With the heavenly eye purified beyond human he sees beings disappear and appear not exalted and exalted, beautiful and ugly, good and bad. Knows beings according their actions. When the mind is concentrated, pure, without blemish free from minor defilements, workable malleable and is steady directs the mind for the destruction of desires. He knows as it really is, this is unpleasant---- knows the path to the cessation of desires as it really is. When he knows and sees thus, his mind is released from sensual desires released from the desires ‘to be’ and released from the ignorant desires. When released knows I’m released..I have destroyed birth. The holy life is lived, what should be done is done, there is nothing more to wish. Householders, this one does not torment himself or others, is unyoked. Is here and now appeased, cooled and abides in pleasantness like Brahma.

When this was said the brahmin householders of Sala said thus to the Blessed One. Now we understand good Gotama. It is like something over turned is reinstalled. Like something covered is made manifest. As though the path is told to someone who had lost his way. It is as though an oil lamp is lighted for the darkness for those who have sight to see forms. In various ways good Gotama has explained the Teaching. Now we take refuge in Good Gotama, in the Teaching and the Community of bhikkhus. May we be remembered as lay disciples who have taken refuge from today until life lasts. .

Notes.1. The inquiring Teaching.’apa.n.naka’ This means to reflect the matter thoroughly and to choose the correct course of actions. 2. There are no spontaneously arisen beings, recluses and brahmins.’ Natthi sattaa opapaatikaa natthi loke samanabrahmanaa sammaggataa sammaapa.tipannaa ye imanca loka.m para.mca loka.m saya.m abhi~n~naa sajjhikatvaa pavedenti ‘ These are the beings who have realised the Teaching spontaneously. That is the four paths and four fruits. ‘maggaphala’ They are the eight Great Beings. 3. There is another world.’loka’ Another world is the next birth.A world is a being who experiences the world through his six spheres of mental contact. So another world is another birth.4. All born are led to maturity and are born in the higher six and experiences pleasantness and unpleasantness.’sabbe bhuutaa sabbe jiivaa avasaa abalaa aviriyaa niiyaati sanghatibhava pari~n~nataa chassevaabhijaatiisu sukhadukkha.m pa.tisanvedenti‘ This means that the one born matures later and experiencing contacts through six doors of mental contact, feel pleasant and unpleasant feelings.5. My birth among material gods of mental nature could not be shown.’natthi sabbaso aaruppaati sace tesa.m bhavata.m samana.brahmanaana.m sacca.m vacana.m .thaanametam vijjati ye te devaa ruupino manomayaa apa.n.nakamme tatruppatti bhavissati ‘ These are the mental beings that enjoy the five strands of sensual pleasures. The heaven of the thirtythree gods is one of them. 6.Birth smong the immaterial perceptive gods could not be shown. These gods do not enjoy the five strands of sensual pleasures. They are perceptive gods, like those who have developed the four divine abidings.7. There is a possibility that I should cease to be here and now’.thaanameta.m vijjati ya.m di.t.thevadhamme parinibbaayissaami‘ To be is to be wishing, imagining,and thinking of sensual things, of material things and immaterial things..When this stops it is called cessation and extinction.

II. 2.1. Ambala.t.thikaaraahulovaadasutta.m- (61) Advice to Venerable

Raahula

At Ambalatthika.

I heard thus.

At one time the Blessed One was living in the squirrels’ sanitary in the bamboo grove in Rajagaha. At that time venerable Rahula lived in Ambalatthika. Then the Blessed One getting up from his seclusion in the evening approached venerable Rahula in Ambalatthika. Venerable Rahula saw the Blessed One coming in the distance, prepared a seat and administered water. The Blessed One sat on the prepared seat and washed his feet. Venerable Rahula too worshipped the Blessed One and sat on a side.

Then the Blessed One retained a little water in the vessel and addressed venerable Rahula. ‘Rahula, do you see this little water left over in the vessel?’ ‘Yes, venerable sir.’’So little is his recluseship, that has no shame, to tell lies, aware’ Then the Blessed One threw away that little bit of water and addressed venerable Rahula. ‘Rahula, did you see that little water thrown away? ‘Yes, venerable sir’’Thus thrown away is the recluseship of one who has no shame, to tell lies with awareness’. Then the Blessed One turned that vessel upside down and addressed venerable Rahula ‘Rahula, do you see this vessel turned upside down?’’Yes, venerable sir’’Thus turned upside down is the recluseship of one who has no shame to tell lies with awareness’. Then the Blessed One put the vessel upright and addressed venerable Rahula. ‘Rahula, do you see this vessel empty and deserted?’’Yes, venerable sir’ ‘So empty is the recluseship of one who has no shame to tell lies with awareness.

Rahula, the king’s huge well trained tusker, gone to the battle field, would work with his fore feet, hind feet, the fore part of his body, the hind part of his body, the head, his ears, tusks and with his tail, while protecting his trunk. Then it occurs to the elephant driver: This kings’ elephant the huge tusker gone to the battle field works with his fore feet and hind feet, fore part of the body and hind part of the body, with head, ears, tusks and tail, while protecting its trunk. There is nothing more to do to him. Rahula, just as there is nothing the king’s huge tusker gone to the battle field could not do with is limbs large and small, in the same manner, there is nothing that could not be done by one who has no shame to tell lies with awareness. Therefore you should train, I will not tell lies even for play.

Rahula, what is the purpose of a mirror?’ ‘Venerable sir, for the purpose of reflection.’ ‘Rahula in the same manner reflecting you should do bodily actions, reflecting you should do verbal actions, reflecting you should do mental actions

Rahula, when a desire arises to do some bodily action, you should reflect. Doing this bodily action, will I be troubled, will others be troubled, will both be troubled. Is this bodily action demerit? Is it unpleasant? When reflecting if you know. This bodily action will bring trouble to me, to others and both It is demerit, it is unpleasant. If possible you should not do it. Rahula, when reflecting if you know. This bodily action I desire to do, will not bring me trouble, others trouble, nor trouble to either. It’s merit and brings pleasantness. Rahula, you should do such bodily actions. Even while doing that bodily action, you should reflect. Does this bodily action give me trouble, give others trouble or does it give trouble to either? Is it demerit? Is it unpleasant? Rahula, when reflecting if you know this bodily action is unpleasant, give up such bodily actions. If you know, this bodily action does not give me, others or either trouble. It is merit, and it brings pleasantness, Then follow up that bodily action. Rahula, having done such actions too you should reflect. Did this bodily action cause me, others, or either trouble? Was it demerit? Did it arouse unpleasantness?. When reflecting if you know, this bodily action caused me and others trouble, it isn’t merit, aroused unpleasantness. Then you should declare it to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Raahula, when reflecting, if you know, this bodily action did not cause me, others or either trouble. It was merit and pleasant. Then you should abide delighted pursuing such things of merit day and night. .

Rahula, when a desire arises to you to do some verbal action, you should reflect thus: Doing this verbal action, will I trouble my self, others or both? Is this verbal action demerit? Is it unpleasant? When reflecting if you know, this verbal action will bring me, others and both trouble it is demerit and unpleasant. If possible you should not do it. Rahula, when reflecting if you know. This verbal action, if done, would not trouble either. It is merit and is pleasant. Then Raahula, you should do such verbal actions. Even while doing that verbal action, you should reflect. Does this verbal action give me, others, or either trouble? Is it demerit? Is it unpleasant? Rahula, if it is unpleasant, give up, such verbal actions. If you know, this verbal action does not bring me, others, or either trouble. It is merit and is pleasant. Follow up such verbal actions. Rahula, having done such verbal actions too you should reflect. Did this cause me, others, or either trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this verbal action caused me, others, and both trouble. It is demerit, and unpleasant. It should be declared to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Rahula, when reflecting you know, this verbal action, did not cause me, others or either trouble. It was merit and it was pleasant. Then you should abide delighted pursuing such things of merit day and night. .

Rahula, when you desire to do some mental action, you should reflect. In doing this mental action, will I trouble myself? Is it demerit? Is it unpleasant? When reflecting if you know, this mental action will trouble me. It is demerit and unpleasant. Then, if possible you should not do it. Rahula, when reflecting if you know, this mental action will not bring me trouble. It is merit and pleasant. Then Rahula, you should do such mental actions. Even while doing that mental action, you should reflect. Does this mental action give me or others trouble? Is it demerit and unpleasant? Rahula, if that is so, give up that mental action. If you know, this mental action does not bring me or others trouble. It’s merit, and pleasant Then follow it up. Having done such mental actions too you should reflect. Did it cause me or others trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this mental action caused me and others trouble. It is demerit and unpleasant. Then you should be disgusted and loathe such mental actions. Rahula, when reflecting if you know, this mental action did not cause me and others trouble, it was merit and it was pleasant. Then you should pursue such things of merit day and night delightedly. .

Rahula, whoever recluses or brahmins purified their bodily actions, verbal actions and mental actions in the past, did by reflecting. Whoever recluses or brahmins will purify their bodily, verbal and mental actions in the future will do so reflecting. Whoever recluses or brahmins purify their bodily, verbal, and mental actions at present do so reflecting. Therefore Rahula, you should train thus. Reflecting I will purify my bodily, verbal and mental actions.

The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One. .

II. 2.2 Mahaaraahulovaadasutta.m- (62) Advice to Venerable Rahula

The Longer Discourse.

I heard thus.

At one time the Blessed One was living in the monastery offered by anathapindika in Jeta’s grove in Savatthi. Then the Blessed One put on robes in the morning and taking bowl and robes entered Savatthi for alms. Venerable Rahula too putting on robes, taking bowl and robes followed the Blessed One close behind. Then the Blessed One looked back and addressed venerable Rahula: ‘Rahula, whatever matter, in the past, in the future or at present, internal or external, coarse or fine, unexalted or exalted, far or near, all matter is not mine, that is not me, that is not my self. This has to be seen as it really is with right wisdom’. ‘Blessed One, is it only matter?’ ‘Rahula, feelings also, perceptions also, determinations and consciousness too.’

Then it occurred to venerable Rahula, advised by the Blessed One. What is the use of going for alms today? Venerable Rahula, stopped short, and sat with legs crossed at the root of a certain tree. The body straight and mindfulness established in front. Venerable Sariputta saw venerable Rahula seated cross legged at the root of a certain tree, the body straight and mindfulness established in front of him. He said,‘Rahula, develop in breathing and out breathing. When, in- and out breathing is developed and made much, it brings good results and benefits. In the evening, venerable Rahula got up from his seclusion, approached the Blessed One, worshipped, sat on a side and said, ‘Venerable sir developed and made much in which ways do in-breaths and out-breaths bring good results and benefits?*1)

Rahula, all that’s in this body. That are hard and rough and thought are yours. Such as hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, small intestines, stomach and excreta, or anything else that is internal, your own, hard and rough is called internal earth element. This internal earth element and the external earth element, all that goes as the earth element.

All this is not mine, that is not I, it is not my self. This has to be seen as it really is, with right wisdom. Seeing it as it really is, the mind should be detached from the earth element, and the interest should be cut.

Rahula, what is the water element: There is internal water element and external water element.Raahula, what is the internal water element? All that’s in this body that is watery and thought is yours such as bile, phlegm, pus, blood, sweat, oil of the skin, tears, fat, saliva, snot, oil of the joints and urine, or anything else. That is internal, all things of watery nature and thought, is yours is called internal water element. This internal water element and the external water element, go as the water element.

All this is not mine, that is not I, it is not my self. This has to be seen as it really is, with right wisdom. Seeing it as it really is, the mind should be detached from the water element, and the interest should be cut.

Raahula, what is the fire element: There is internal fire element and external fire element..What is the internal fire element? All that internal fire, the fiery nature, that is your own. Such as the burning, the decaying of the tasted, drunk, eaten enjoyed is thoroughly digested or any internal fire, or fiery nature that is yours is called internal fire element. This internal fire element and external fire element go as the fire element.

All this is not mine, that is not I, that is not, my self. This has to be seen as it really is, with right wisdom. Seeing this as it really is, the mind should be detached from the fire element, and the interest should be cut.

Rahula, what is the air element: There is internal air element and external air element. What is the internal air element? All that internal air, that is yours, the airy nature, with up coming air, down going air, air in the stomach, air in the bowels, and air running up and down limbs large and small, to this is called internal air element. This internal air element and the external air element, it all goes as the air element.

That is not mine, that is not I and that is not my self. This has to be seen as it really is, with right wisdom. Seeing this, as it really is, the mind should be detached from the air element, and the interest should be cut.

Rahula, what is the element of space? There is internal and external space element. What is internal space? All internal space such as the spaces in the, ear holes, nostrils, mouth, where the food tasted, drunk, enjoyed, is accepted and stored and through which it comes out is called internal space. This internal and external, space element go as the element of space.That is not mine, that is not I, that is not my self. This has to be seen as it really is, with right wisdom. Seeing it as it really is, the mind should be detached from the space element to cut all interests.

Rahula, develop a mind similar to earth, when you develop a mind similar to earth arisen contacts of like and dislike do not take hold of your mind and stay. Rahula on the earth is dumped, the pure and the impure, excreta, urine, saliva, pus, blood, the earth does not loathe those, in the same manner develop a mind similar to earth. When you develop a mind similar to earth, arisen contacts of like and dislike do not take hold of the mind and stay.

Rahula, develop a mind similar to water, when you develop a mind similar to water arisen contacts of like and dislike do not take hold of your mind and stay. Rahula with water the pure and the impure, are washed excreta, urine, saliva, pus, and blood, are washed. Water does not loathe that, in the same manner develop a mind similar to water. When you develop a mind similar to water, arisen contacts of like and dislike do not take hold of the mind and stay.

Rahula, develop a mind similar to fire, when you develop a mind similar to fire arisen contacts of like and dislike do not take hold of your mind and stay. Rahula, fire burns the pure and the impure, burns excreta, urine, saliva, pus, and blood. Fire does not loathe that, in the same manner develop a mind similar to fire. When you develop a mind similar to fire, arisen contacts of like and dislike do not take hold of the mind and stay.

Rahula, develop a mind similar to space, when you develop a mind similar to space arisen contacts of like and dislike do not take hold of your mind and stay. Rahula, space does not settle anywhere. In the same manner develop a mind similar to space. When you develop a mind similar to space, arisen contacts of like and dislike do not take hold of the mind and stay.

Rahula, develop loving kindness, when it is developed, anger fades. Rahula develop compassion, when it is developed, anger fades. Rahula develop intrinsic joy, when it is developed discontentment fades. Rahula develop equanimity, when it is developed aversion fades. Rahula, develop the thought of loathesomeness, when it is developed greed fades. Rahula develop the perception of impermanence, when it is developed the conceit ‘I be’ fades.

Rahula, develop mindfulness of in-breaths and out-breaths, when it is developed and made much there are good results and many benefits. Developed and made much in which manner does mindfulness of in-breaths and out-breaths bring good results and many benefits? Here, Rahula, the bhikkhu gone to the the forest, or to the root of a tree, or to an empty house, sits cross legged, with the body erect, and the mind established in front of him. He breathes in and out mindfully. Breathing in long knows, I breathe in long, breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short, breathing out short knows, I breathe out short. He trains, I breathe in, experiencing the complete body, I breathe out, experiencing the complete body. He trains, I breathe in, appeasing the bodily determination, I breathe out, appeasing the bodily determination*2). He trains, I breathe in, experiencing joy, I breathe out, experiencing joy. He trains, I breathe in, experiencing pleasantness, I breathe out, experiencing pleasantness. He trains, I breathe in, experiencing the mental determination, I breathe out, experiencing the mental determination*3). He trains, I breathe in, calming the mental determination, I breathe out, calming the mental determination*4). He trains, I breathe in, experiencing the mental state, I breathe out, experiencing the mental state*5) He trains, I breathe in, the mind rejoicing, I breathe out, the mind rejoicing. He trains, I breathe in, with a concentrated mind, I breathe out, with a concentrated mind. He trains, I breathe in, with a released mind, I breathe out, with a released mind*6).He trains, I breathe in, seeing impermanence, I breathe out, seeing impermanence. He trains, I breathe in, detached, I breathe out, detached. He trains, I breathe in, seeing cessation, I breathe out, seeing cessation. He trains, I breathe in, seeing the giving up, I breathe out, seeing the giving up. Rahula, mindfulness of in breaths and out breaths developed in this manner brings good results and many benefits. Rahula, when mindfulness of in breaths and out breaths are developed and made much in this manner, even the last breath leaves with your knowledge*7).

The Blessed One said thus and venerable Rahula rejoiced in the words of the Blessed One.

Notes.1 In and out breathing developed and made much, in which way brings good results and benefits.’kata.m bhaavitaanu kho bhante aanaapaanasati kata.m bahuliikataa mahapphalaa hoti mahaanisansaa In this sutta the Blessed One explains to venerable Raahula, how in and out breathing could be developed until extinction. The gradual training is explained step by step. Venerable Raahula would have attained extinction at the end of the Sutta.

2 He trains, I breathe in and out appeasing the bodily determination ‘passambhaya.m kaayasankhaara.m assasissaamiiti sikkhati passambhaya.m kaayasankhaara.m passasissaamiiti sikkhati’ Bodily determination is in and out breaths. It is appeased and pasified while one is mindful of the breaths. 3. He trains I breathe in experiencing the mental determination. I breathe out experiencing the mental determination.’cittasankhaara pa.tisanvedi assasissaamiiti sikkhati cittasankhaara patisanvedii passasissaamiiti sikkhati’ Mental determinations are feelings and perceptions. The bhikkhu breathes in and out mindfully and becomes aware of his feelings and perceptions, while doing so. 4. He trains I breathe in calming the mental determination, breathe out calming the mental determination ‘passambhaya.m cittasankhaara.m assasissaamiiti sikkhati passambhayam cittasankhaara.m passasissaamiiti sikkhati’Calming the mental determination is appeasing the feelings and perceptions that arise when mindful of the in and out breaths. 5. He breathes in experiencing the mental state. Breathes out experiencing the mental state.’cittapa.tisanvedii assasissaamiiti sikkhati cittapa.tisanvedii passasissaamiiti sikkhaati’ Here the bhikkhu becomes aware of the mental state while he is mindful of his in breaths and out breaths. The mental state is whether the mind is with anger or without anger, with greed or without greed, etcetera 6. He trains, I breathe in with a released mind, I breathe out with a released mind.’vimocaya.m citta.m assasissaamiiti sikkhati vimocaya.m cittam passasissaamiiti sikkhati.’ This means that when the mind is released, the in and out breaths too become appeased and light. 7. When mindfulness of in breaths and out breaths are developed and made much in this manner, even the last breath leaves with your knowledge.’eva.m bhaavitaaya kho Raahula aanaapaanasatiyaa eva.m bahulikataaya yepi te carimakaa assaasapassaasaa te; pi viditaava nirujjhanti no aviditaati.When mindfulness of in and out breathing is developed in this manner, he becomes mindful of even his last breath, at death.

II. 2. 3- Cuula-malunkyasutta.m- (63) Advice to Venerable

Malunkhyaputta.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jet’s grove in Savatthi. When venerable Malunkhyaputta was in his seclusion this thought occurred to him These views are unexplained, put aside by the Blessed One: Is the world eternal or not eternal, is it limited or unlimited? Is the soul and body the same, is the soul different from the body? Is the Thus Gone One after death. Isn’t the Thus Gone One after death? Or is it the Thus Gone One is and isn’t after death? Or the Thus Gone One neither is, nor is not after death? I do not like these things unexplained by the Blessed One. If the Blessed One explains them, I will lead the holy life under him, or else I will give up robes. These were the thoughts and discursive thoughts that occurred to venerable Malunkhyaputta in his seclusion

Then venerable Malunkhyaputta got up from his seclusion, approached.the Blessed One, worshipped and sat on a side and said, ‘Venerable sir, in my seclusion this thought occurred to me These views are unexplained and put aside by the Blessed One: Is the world eternal or not? Is it limited or unlimited, Is the soul and body the same, or is the soul different from the body? Is the Thus Gone One after death? Isn’t the Thus Gone One after death? Or is it, the Thus Gone One is and isn’t after death? Or is it, the Thus Gone One neither is nor is not after death? I do not like these things unexplained by the Blessed One. If the Blessed One explains them, to me, I will lead the holy life, otherwise I will give up robes: If the Blessed One knows the world is eternal, may the Blessed One declare the world is eternal. If the Blessed One knows, the world is not eternal may the Blessed One declare the world is not eternal. If the Blessed One does not know whether the world is eternal or not eternal, he should be straightforward and say I do not know and see this. : If the Blessed One knows the world is limited, may the Blessed One declare the world is limited. If the Blessed One knows the world is not limited, may the Blessed One declare the world is not limited. If the Blessed One does not know whether the world is limited or not limited he should be straightforward and say I do not know and see this. : If the Blessed One knows whether the soul and body is the same. May the Blessed One declare the soul and body is the same. If the Blessed One knows, the soul is different from the body, may the Blessed One declare the soul is different from the body If the Blessed One does not know whether the soul and body is the same or the soul is different from body. He should be straightforward and say I do not know and see this. If the Blessed One knows the Thus Gone One is after death, may the Blessed One declare the Thus Gone One is after death. If the Blessed One knows The Thus Gone One is not after death, may the Blessed One declare, the Thus Gone One is not after death If the Blessed One does not know whether the Thus Gone One is after death or the Thus Gone One is not after death. Should be straightforward and say, I do not know and see this. : If the Blessed One knows the Thus Gone One is not after death, may the Blessed One declare the Thus Gone One is not after death. If the Blessed One does not know, The Thus Gone One is, or is not after death, should be straightforward and say I do not know and see this. If the Blessed One knows the Thus Gone One is, and is not after death, may the Blessed One declare the Thus Gone One is, and is not after death. If the Blessed One does not know The Thus Gone One neither is nor is not after death, may the Blessed One declare, the Thus Gone One neither is nor is not after death. If the Blessed One does not know whether the Thus Gone One neither is, nor is not after death or the Thus Gone One neither is not or is not, not that after death, he should be straightforward and say I do not know and see this:

Malunkhyaputta, did I tell you, Come Malunkhyaputta lead the holy life in my dispensation I will declare to you, whether the world is eternal or not eternal The Thus Gone One neither is not or is not, not that after death.? No, venerable sir. Then did you tell me, venerable sir, I will lead the holy life in your dispensation if you declare to me whether the world is eternal or not? The Thus Gone One neither is not, nor is not that, after death? No, venerable sir.Malunkhyaputta, I did not ask you to lead the holy life in my dispensation, with a promise to declare to you whether the world is eternal or not eternal and the thus Gone One neither is not or is not, not that after death and you did not tell me venerable sir, I will lead the holy life in your dispensation if you declare to me whether the world is eternal or not eternal and The Thus Gone One neither is not nor is not, not that after death. When this is so, what is the reason to give up robes?

Malunkhyaputta, if some one were to say I will not lead the holy life in the dispensation of the Blessed One until it is declared to me whether the world is eternal or not and the Thus Gone One neither is not nor is not, not that after death. Those things would never be declared by the Thus Gone One, and that person would die. It is like a man shot with a poisoned arrow, and his friends, co-associates and blood relations would call a surgeon to attend on him. He would say, I will not pull out this arrow until I know, the one who shot this arrow is of warrior, brahmin, householder or out castes’ clan. I will not pull out this arrow until, I knew, the name and family of the one who shot this arrow. I will not pull out this arrow until, I knew whether the one who shot this arrow is short or tall or of middling size. I will not pull out, this arrow until, I knew whether the one who shot this arrow is dark, or fair or tan. I will not pull out this arrow until, I knew the town, village or the hamlet from which he came. I will not pull out this arrow until, I knew the kind of bow used, I will not pull out the arrow until, I knew the kind of string used for the bow. I will not pull out this arrow until, I knew the kind of shaft used to shoot. Malunkhyaputta, this man will die before he knew all this In the same manner, Malunkhyaputta, if anyone was to say I will not lead the holy life in the dispensation of the Blessed One until, it is declared to me whether the world is eternal or not and The Thus Gone One neither is not nor is not, not that after death..Those things will never be declared by the Thus Gone One, and that person will die.

Malunkhyaputta, with the view, the world is eternal, a holy life is not lead, even with the view the world is not eternal, a holy life is not lead. Malunkhyaputta, with the view the world is eternal or even the world is not eternal, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now. Malunkhyaputta, with the view, the world is limited, a holy life is not lead, even with the view the world is not limited, a holy life is not lead. Malunkhyaputta, with the view the world is limited or even the world is not limited, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now. Malunkhyaputta, with the view, the soul and body is the same, a holy life is not lead, even with the view the soul is different from the body, a holy life is not lead. Malunkhyaputta, with the view, the soul and body is the same or even with the view the soul is different from the body, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now.

Malunkhyaputta, with the view, the Thus Gone One is, after death, a holy life is not lead. Even with the view the Thus Gone One is not after death, a holy life is not lead. Malunkhyaputta, with the view the Thus Gone One is after death or even the view the Thus Gone One is not after death, there is birth, decay, death, grief, lament, unpleasantness and distress. I declare he is destroyed here and now Malunkhyaputta, with the view, the Thus Gone One is and is not after death, a holy life is not lead. Even with the view the Thus Gone One neither is, nor is not after death. A holy life is not lead. Malunkhyaputta, with the view the Thus Gone One is and is not after death or even the view the Thus Gone One neither is nor is not after death, there is birth, decay, death, grief, lament, unpleasantness and distress.I declare he is destroyed here and now.

Therefore Malunkhyaputta, bear the undeclared as undeclared.Malunkhyaputta, what are the not declared? The world is eternal, is not declared by me. The world is not eternal, is limited, is not limited. The soul and body are the same. The soul is different from the body. The Thus Gone One is, after death. The Thus Gone One, is not after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death, are not declared by me. Malunkhyaputta, why are these not declared by me? They are not the essential for the principles of the holy life, they do not lead to turning away, to detachment, to cessation, to appeasement, to realisation, to enlightenment and to extinction. Malunkhyaputta, what are the declared by me? This, is unpleasant, is declared. This, is its arising, is declared. This, is its cessation is declared. This is the path to its cessation, is declared. Malunkhyaputta, why are these declared by me? These are the essentials for the principles of the holy life, they lead to turning away, to detachment, to cessation, to appeasement, to realisation, to enlightenment and to extinction. Malunkhyaputta, I declare them. Bear the undeclared as undeclared and the declared as declared.

The Blessed One said thus and venerable Malunkhyaputta delighted in the words of the Blessed One. . . .

II. 2.4. Mahaamaalunkhyaputtasuttam-(64) The Major Discourse to

Venerable

Malunkhyaputta.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the bhikkhus: Bhikkhus, do you remember the five lower bonds of the sensual world preached by me. When this was said, venerable Malunkhyaputta said to the Blessed One.Venerable sir, I remember the five lower bonds of the sensual world preached by the Blessed One. Malunkhyaputta, what do you remember of the five lower bonds of the sensual world preached by me? Venerable sir, I remember self view, doubts holding to virtues as the highest aim, sensual interest and anger as lower bonds of the sensual world preached by the Blessed One. I remember these five lower bonds of the sensual world preached by the Blessed One.

Malunkhyaputta, to whom do you know me preaching, the lower bonds of the sensual world in this manner. Wouldn’t the ascetics of other sects find fault with this foolish example. To a toddler, who moves about with difficulty, there is not even a self. How could a view arise about a self? The latent tendencies of a self view filter to him.*1) Maalunkhyaputta, to a toddler who moves about with difficulty, there are not even thoughts. How could doubts arise to him about thoughts? The latent tendency to doubt, filter to him. To a toddler who moves about with difficulty there are not even virtues. How could there be a holding to virtues as high?.The latent tendency to hold to virtues as high filter to him. Malunkhyaputta, to a toddler there is not even sensual desires..How could there be interest for sensual desires?. The latent tendencies to greed for sensual interest filter to him.Malunkhyaputta, to a toddler beings don’t matter. How could he have anger towards beings? The latent tendencies to get angry filter to him. Malunkhyaputta, wouldn’t the ascetics of other sects find fault with this foolish example. Then venerable Ananda, said to the Blessed One. Venerable sir, this is the time to teach the five lower bonds of the sensual world. The bhikkhus hearing it from the Blessed One will bear it in mind. Then Ananda, listen I will teach said the Blessed One and venerable Ananda agreed.

Ananda, the ordinary man who hasn’t seen noble ones, and Great Men not clever in their Teaching and not trained in their Teaching abides with a mind overcome with a view of a self. He does not know the escape from that arisen view of a self, as it really is. That view of self stands firm and untamed, as a lower bond of the sensual world. He abides with a mind, overcome with doubts. Not knowing the escape from arisen doubts as it really is. Those doubts stand firm and untamed, as a lower bond of the sensual world. Abiding with a mind that has taken virtues as high, not knowing the escape from the arisen esteem for virtues as it really is. The high esteem for virtues becomes firm and untamed, as a lower bond of the sensual world. Abiding with a mind overcome by sensual greed, does not know the escape from arisen sensual greed, as it really is. That sensual greed stands firm and untamed, as a bond of the lower sensual world. Abiding with a mind overcome with anger. Does not know the escape from arisen anger as it really is. That anger stands firm and untamed, as a lower bond of the sensual world.

Ananda, the learned noble disciple who has seen noble ones, and Great Men, clever in their Teaching and trained in their Teaching abides with a mind not overcome with the view of a self. He knows the escape from the arisen view of a self, as it really is. His view of the self, fades together with the latent tendencies. Not abiding with a mind, overcome with doubts, knows the escape from arisen doubts as it really is. His doubts fade together with the latent tendencies. Not thinking that virtues are of high esteem, knows the escape from the arisen high esteem of virtues as it really is and the high esteem for virtues fades, together with the latent tendencies. Abiding with a mind not overcome by sensual greed knows the escape from arisen sensual greed as it really is. That sensual greed fades from him together with the latent tendencies. Abiding with a mind, not overcome by anger, knows the escape from arisen anger as it really is, and that anger fades together with the latendencies.

Ananda, this is the path and method, to overcome the lower bonds of the sensual world. It is not possible that one could, knowing and seeing overcome the lower bonds of the sensual world without coming to this path and method. It is like one come to a huge standing tree with heartwood, would cut the heartwood without removing the bark and sapwood. That is not possible, in the same manner, it is not possible that one could know, see and overcome the lower bonds of the sensual world, without coming to this path and method. Ananda, this is the path and method to overcome the lower bonds of the sensual world. It is possible that one would know, see and overcome the lower bonds of the sensual world coming to this path and method. It is like someone come to a huge standing tree with heartwood, would cut the bark and sapwood and then take the heartwood. That is possible. In the same manner, come to this path and method, it is possible that one would know, see and overcome the lower bonds of the sensual world. Like a weak man come to the bank of river Ganges, full to the brim with over flowing banks would say I will cut the stream of the river, with my hands and safely cross the river. It is not possible that he would cross the river. In the same manner, when the Teaching is given for the cessation of the view, of self, the mind does not spring, delight and settle to be released. It should be known as the nature of that weak man. Like a strong man come to the bank of river Ganges, full to the brim with over flowing banks would say I will cut the stream of the river, with my hands and safely cross the river. It is posssible that he would cross the river. In the same manner, Ananda, when the Teaching is given for the cessation of the view, of self, the mind springs, delights and settles to be released, it should be known as the nature of the strong man.. .

Ananda, what is the path and method, to dispel the lower bonds of the sensual world? Ananda, the bhikkhu secluding the mind thoroughly, by dispelling things of demerit, removes all bodily transgressions that bring remorse. Then secluding the mind, from sensual thoughts and thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhana. Established in it he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, is void, and devoid of a self. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction*1). With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things. He arises spontaneously, with the destruction of the five lower bonds, of the sensual world, not to proceed. Ananda, this too is a method for overcoming the five lower bonds of the sensual world..

Again, Ananda, the bhikkhu overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes and with joy and pleasantness born of concentration, abides in the second jhana--- in the third jhana—in the fourth jhana. Attained to it, he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, is void, and devoid of a self. Then he turns the mind to the deathless element.:This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction. With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things he arises spontaneously, with the destruction of the five lower bonds of the sensual world, not to proceed. Ananda, this too is a method for overcoming the five lower bonds for the sensual world.

Again, Ananda, the bhikkhu overcoming all perceptions of matter and anger, not attending to various perceptions, with space is boundless abides in the sphere of space. Attained to it, he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs, are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, void, devoid of a self.. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction..With that mind he comes to the destruction of desires.If he does not come to the destruction of desires on account of greed and interest for those same things, he arises spontaneously with the destruction of the five lower bonds not to proceed. Ananda, this too is a method for overcoming the five lower bonds for the sensual world.

Again, Ananda, the bhikkhu overcoming all perceptions of space, with consciousness is boundless, abides in the sphere of consciousness.--overcoming all the sphere of consciousness, with there is nothing, abides in the sphere of no-thingness Attained to it he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs::are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, void, devoid of a self. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction. With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things, he arises spontaneously with the destruction of the five lower bonds not to proceed. Ananda, this too is a method for the dispelling of the five lower bonds for the sensual world.

Venerable sir, when this is the path and the method for the destruction of the five lower bonds for the sensual world, why does a certain bhikkhu talk of a release of mind and a release through wisdom? Ananda, that is the difference in the maturity of the mental faculties.

The Blessed One said that and venerable Ananda delighted in the words of the Blessed One.

Notes. 1.He turns the mind to the deathless element.This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments.the destruction of craving, detachment, cessation and extinction ‘so tehi dhammehi citta.m pa.tivaapetvaa amataaya dhaatuyaa citta.m upsanharati: eta.m santan eta.m paniita.m yadhida.m sabba sankhaarasamatho suabbupddhipa.tnissaggo ta.nhakkhayo viraago nirodho nibbaana.m ti’ The method adopted to dispel the five lower bonds of the sensual world is, thorough reflection after attaining to one or the other of the jhaanas and the higher absorptions, in due order. This is the stage of not returning to the sensual world He becomes a non-returner,’anaagaami’. Determinations are threefold, as bodily, verbal and mental and their appeasement also happens in the attainment of the jhaanas. Endearments are dealt in the Ariyapariyesanasutta.m. M. I .26.

II. 2.5. Bhaddaalisutta.m-(65) Advice to Venerable Bhaddaali

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The Blessed One addressed from there.Bhikkhus, I partake a single meal for the day, and on account of it experience few afflictions, few ailments, lightness, power, and a pleasant abiding.Come! bhikkhus, you too partake a single meal for the day, and on account of it experience few afflictions, few ailments, lightness, power, and a pleasant abiding. When this was said venerable Bhaddali said thus to the Blessed One-Venerable sir, I would not venture to eat one meal for the day. Eating one meal a day, doubts and remorse arise to me*1). Then Bhaddali, when you are invited do you partake there, and carry away food to another region and partake it? Bhaddali are you supported that way too? Even then venerable sir, I would not venture to eat one meal for the day. Eating one meal a day, doubts and remorse arise to me. When the Blessed One, was laying down the rules and the Community of bhikkhus accepting to abide by the rules, venerable Bhaddali was not venturing to accept them. So Venerable Bhaddali did not come to the presence of the Blessed One during those three months as one incomplete in the training, in the dispensation.of the Teacher..

At that time many bhikkhus were sewing the Blessed One’s robe; When the robe was sewn and completed the Blessed One was to leave on a tour. Venerable Bhaddali approached those bhikkhus, exchanged friendly greetings and sat on a side. Then those bhikkhus said. ‘Bhaddali, here, we are sewing the Blessed One’s robe, when it is completed and at the end of the three months the blessed One is leaving on a tour. Come, Bhaddali, be careful. Don’t fall into unpleasantness for a long time.’ Venerable Bhaddali accepting the advice given by those bhikkhus, approached the Blessed One, worshipped, sat on a side and said, to the Blessed One: ‘Venerable sir, I have transgressed, owing to foolishness, delusion and demerit. When the rules were laid down for the Community of bhikkhus, and when the bhikkhus were accepting the rules, I declared not venturing to accept. Pardon my fault, venerable sir, and that would be for future restraint’. ‘Bhaddali, you have transgressed, owing to foolishness, delusion, and demerit. When I was laying down the rules, and when the Community of bhikkhus were accepting the rules, you declared not venturing to accept them.

Bhaddali, didn’t it occur to you, the Blessed One lives in Savatthi, and will know me as a bhikkhu incomplete in the training? Bhaddali, didn’t it occur to you, many bhikkhus have come for the rains to Savatthi, they will know me as a bhikkhu incomplete in the training? Bhaddali, didn’t it occur to you, many bhikkhunis have come for the rains to Savatthi, they will know me as a bhikkhu incomplete in the training? Bhaddali, didn’t it occur to you, many male lay disciples have come to Savatthi, they will know me as a bhikkhu incomplete in the training? Bhaddali, didn’t it occur to you, many female lay disciples have come to Savatthi, they will know me as a bhikkhu incomplete in the training? Bhaddali, this too didn’t occur to you, many recluses and brahmins of other sects have come to Savatthi for the rains, they will know me as a bhikkhu incomplete in the training? A disciple of the recluse Gotama, a certain elder in the dispensation is incomplete in the training.’ ‘Venerable sir, I have transgressed, owing to foolishness, delusion and demerit. When the rules were laid down for the Community of bhikkhus, and when the bhikkhus were accepting the rules, I declared not venturing to accept them. Pardon my fault, venerable sir, and that would be for future restraint. Bhaddali, you have transgressed, owing to foolishness, delusion, and demerit, when I was laying down the rules, and when the Community of bhikkhus were accepting the rules, you declared not venturing to accept them.

Bhaddali, I tell a bhikkhu released both ways,*1) Come bhikkhu, lie in this mud for me. Would he lie in the mud, or would he put something else on the mud, or would he say no?’ ‘That, would not happen, venerable sir.’ ‘Bhaddali, I tell a bhikkhu released through wisdom.*2) Come bhikkhu lie in this mud for me. Would he lie in the mud, or would he put something else on the mud, or would he say no?’ ‘That would not be venerable sir.’ ‘Bhaddali, I tell a body witness of the path,*3) or one come to righteousness of view,*4) or one released through faith*5), or one faring according to the Teaching,*6) or one faring according to faith*7). Come bhikkhu lie in the mud for me. Would he lie in the mud, or would he put something else on the mud, or would he say no?’ ‘That would not be venerable sir.’ ‘Bhaddali, weren’t you at that time empty, useless and gone wrong?’ ‘Yes, venerable sir.I have transgressed owing to foolishness, delusion and demerit. When the rules were laid down for the Community of bhikkhus, and when the bhikkhus were accepting the rules, I declared not venturing to accept them. Pardon my fault, venerable sir. That would be for future restraint.’ ‘Bhaddali, you have transgressed, owing to foolishness, delusion, and demerit. When I was laying down the rules, and when the Community of bhikkhus were accepting the rules, you declared not venturing to accept them. Bhaddali, since you accept the fault, and ask to be pardond for future restraint, I pardon you. It is growth in the noble one’s dispensation to ask to be pardoned, seeing the fault and for future restraint.

Bhaddali, there is a bhikkhu in the dispensation of the Teacher not yet complete in the training, he thinks Indeed I will attain some distinctive knowledge above human if I dwelt in some secluded dwelling like the root of a tree in the forest, a cave or grotto in the mountains, a charnel ground, a jungle forest, an open space or a heap of straw..He dwells in some secluded dwelling like the root of a tree in the forest, a cave or grotto in the mountains, a charnel ground, a jungle forest, an open space or a heap of straw. The Teacher blames him, considering it the wise co-associates blame him, gods and he himself blames him and he does not attain some distinctive knowledge above human. What is the reason? That happens to one incomplete in the training in the dispensation of the Teacher. .

Bhaddali, there is a bhikkhu in the dispensation of the Teacher complete in the training, he thinks Indeed I will attain some distinctive knowledge above human if I dwelt in some secluded dwelling like the root of a tree in the forest, a cave or grotto in the mountains, a charnel ground, a jungle forest, an open space or a heap of straw..He dwells in some secluded dwelling like the root of a tree in the forest, a cave or grotto in the mountains, a charnel ground, a jungle forest, an open space or a heap of straw. When he abides thus secluded the Teacher does not blame him, considering it the wise co-associates do not blame him, gods and he himself do not blame him and he attains some distinctive knowledge above human. 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 jhana: What is the reason?. Bhaddali it happens to one complete in the training of the dispensation of the Teacher. Again the bhikkhu overcoming thoughts and thought processes with the mind appeased and in one point, without thoughts and thought processes and with joy and pleasantness born of concentration attained to abides in the second jhana: What is the reason? Bhaddali, it happens to one complete in the training. Again, Bhaddali the bhikkhu with equanimity to joy and detachment and experiencing pleasantness with the body too abides in the third jhaana. To this the noble ones say abiding in pleasantness mindful of equanimity. What, is the reason?. Bhaddali it happens to one complete in the training. Again, Bhaddali, the bhikkhu dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure..With equanimity purifying mindfulness abides in the fourth jhana. What is the reason? Bhaddali it happens to one complete in the training in the dispensation of the Teacher.

When the mind is concentrated, pure without blemish free of minor defilements workable and malleable and is steady he directs the mind to know previous births. He recollects innumerable previous births. What is the reason? Bhaddali it happens to one complete in the training in the dispensation of the Teacher. When the mind is concentrated, pure without blemish free from minor defilements, workable malleable and steady, he directs the mind to know the disappearing and appearing of beings. With the heavenly eye purified beyond human he sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Knows beings according their actions. What is the reason? Bhaddali it happens to one complete in the training in the dispensation of the Teacher When the mind is concentrated, pure, without blemish free from minor defilements, workable malleable and is steady directs the mind for the destruction of desires. He knows, as it really is, this is unpleasant---- knows the path to the cessation of desires as it really. When he knows and sees thus, his mind is released from sensual desires, from the desires ‘to be’ and from ignorant desires. When released knows, I’m released. Birth is destroyed, the holy life is lived, what should be done is done. There is nothing more to wish. What is the reason? Bhaddali it happens to one complete in the training, in the dispensation, of the Teacher’

When this was said venerable Bhaddali said to the Blessed One.Venerable sir, why is a certain bhikkhu pursued closely and another not? Bhaddali, a certain bhikkhu always does an offence. When the bhikkhus question him, he leads the talk aside and shows anger, aversion and displeasure. He does not behave correctly and say, I will act in such a way to please the Community. Then it occurs to those bhikkhus. This bhikkhu always does an offence. When questioned by the bhikkhus, he leads the talk aside and shows anger, aversion and displeasure. He does not behave correctly and say, I will act in such a way to please the Community. Then the bhikkhus say, good if the venerable ones do not settle this bhikkhu’s question quickly. Bhaddali, then it happens that the bhikkhus do not settle that bhikkhu’s question quickly. Here Bhaddali, a certain bhikkhu always does an offense, when the bhikkhus question him, he does not lead the talk aside and does not show anger, aversion and displeasure, he behaves calmly and says, I will act in such a way to please the Community. Then it occurs to those bhikkhus.The bhikkhu always does an offence. When questioned by the bhikkhus he does not lead the talk aside and show anger, aversion and displeasure. He behaves calmly and says, I will act in such a way to please the Community, Then the bhikkhus say, good if the venerable ones settle this bhikkhu’s question quickly. Bhaddali, then it happens that the bhikkhus settle that bhikkhu’s question quickly. .

Here Bhaddali, a certain bhikkhu is always guilty, without an offense when the bhikkhus question him, he leads the talk aside and shows anger, aversion and displeasure. He does not behave correctly and say, I will act in such a way to please the Community.Then it occurs to those bhikkhus. This bhikkhu is always guilty without an offense, when questioned by the bhikkhus leads the talk aside and shows anger, aversion and displeasure. He does not behave correctly and say, I will act in such a way to please the Community, Then the bhikkhus say, good if the venerable ones do not settle this bhikkhu’s question quickly. Bhaddali, then it happens that the bhikkhus do not settle that bhikkhu’s question quickly. Here Bhaddali, a certain bhikkhu is always guilty without an offense, when the bhikkhus question him, he does not lead the talk aside and does not show anger, aversion and displeasure. He behaves calmly and says, I will act in such a way to please the Community. Then it occurs to those bhikkhus. This bhikkhu is always guilty without an offense, when questioned by the bhikkhus he does not lead the talk aside and show anger, aversion and displeasure he behaves calmly and says. I will act in such a way to please the Community, Then the bhikkhus say, good if the venerable ones settle this bhikkhu’s question quickly. Bhaddali, then it happens that the bhikkhus settle that bhikkhu’s question quickly. .

Bhaddali, a certain bhikkhu goes on, only out of faith and love. Then it occurs to the bhikkhus: This bhikkhu goes on only out of faith and love: If we pursue this bhikkhu too much his little faith and love will decrease. When a man has a single eye, his friends, co-associates and blood relations protect his single eye, do not do this and that, your one eye will be lost. In the same manner it occurs to the bhikkhus: This bhikkhu goes on only out of faith and love: If we pursue this bhikkhu too much even his little faith and love will decrease.

Bhaddali this is the reason for a certain bhikkhu to be pursued closely and another not to be pursued closely ‘

‘Venerable sir, what is the reason that earlier, with few rules many bhikkhus attained extinction, and now with many rules a few bhikkhus attain extinction?’ ‘Baddali, it happens when human beings diminish in good and when the Teaching deteriorates. Many rules are appointed few bhikkhus attain extinction. Bhaddali, the Teacher does not appoint a rule until a fall for desires is evident, when falls for desires are evident among the Community, the Teacher appoints a rule for the dispelling of those falls for desires. Until the Community grows large, these falls for desires do not become evident. Until the Community become the highest gainers, the Community reaches the highest fame, become the most learned, the long standing ones, a fall for desires does not become evident. Bhaddali, when a bhikkhu becomes a long standing one a fall for desires becomes evident and then the Teacher appoints a rule to dispel those falls for desires.’

Bhaddali you were small when I taught the discourse with the comparison of the thoroughbred, do you remember it? No, venerable sir. Bhaddali, do you know why it was taught? Venerable sir, isn’t it for being incomplete in the training in the dispensation of the Teacher for a long time? Bhaddali, that only, is not the reason, I have penetrated and seen your mind throughout a long time. I knew,:this foolish man does not consider the Teaching as a whole and and take the essence. I will give the discourse with the simile of the thoroughbred, listen and attend carefully.’ Venerable Bhaddali agreed and the Blessed One said thus:

‘Bhaddali, a good tamer of horses, getting a thoroughbred to train would first train it to the mouth. While getting trained to the mouth it would be restless, disagreeable and would writhe with the unusual training but would quickly do the first and the last of those exercises and soon the restlessness, disagreeability and the writhing would subside. When the restlessness, disagreeability and the writhing by wearing the mouth -piece subsides, the horse trainer gives it a further training in fixing the yoke. When fixed to the yoke too the thoroughbred would be restless, disagreeable and would writhe with the unusual training but would quickly do the first and the last of the exercises and soon the restlessness, disagreeability and the writhing would subside. Then the horse trainer would give him a further training in galloping in circles, repeatedly. Getting trained in the unusual galloping in circles, repeatedly it would be restless, disagreeable and would writhe with the unusual training but would quickly do the first and the last of those exercises and soon the restlessness, disagreeability and the writhing would subside. When the restlessness, disagreeability and the writhing subsides, when galloping in circles, repeatedly, the horse trainer would give it a further training in maintaining silence. While getting trained in maintaining silence too, it would be restless, disagreeable and would writhe with the unusual training but would quickly do the first and the last of those exercises and soon the restlessness, disagreeability and the writhing would subside. When the thoroughbred has finished this tenfold training, it becomes worthy for the king, worthy for the services of the king, the royal property. In the same manner the bhikkhu endowed with these ten things would be worthy for hospitality, offerings, gifts, and for reverential salutation. He becomes an incomparable field of merit for the world: What ten: The bhikkhu should be endowed with the right view, of one gone beyond the training and right thoughts of one gone beyond the training. Endowed with right words and right actions of one gone beyond the training. Endowed with the right livelihood of one gone beyond the training. With right effort and right mindfulness of one gone beyond the training. Should be endowed with the right concentration and right release of one gone beyond the training. Bhaddali, the bhikkhu endowed with these ten things becomes worthy for hospitality, worthy for offerings, worthy for gifts, worthy for reverential salutation and an incomparable field of merit for the world’.

The Blessed One said thus and venerable Bhaddali delighted in the words of the Blessed One.. .

Notes 1. A bhikkhu released both ways.’ubhatovimutto’ A bhikkhu released both ways literary knows the release and he experiences that release here and now. That is he experiences the release that he knows with the body here and now.eg. He is not touched by any contact at one or the other doors of mental contact. He also has experienced this through the jhaanas. 2. Released through wisdom.’pa~n~naavimutto’ He literary knows the release, and he experiences it in jhaanas and higher absorptions. 3. A body witness of the path.’kaayasakkhi’The body witness of the path, once in a way has experienced the path. He has to make much effort to experience the results here and now. Yet he is quite safe and would experience its results at least on his death bed. 4.One come to righteousness of view.’di.t.thipatto’The one come to righteousness of view is safely gliding on the path. He also is safe and would experience, results on his death bed, to the extent of his attainment, if he does not make effort here and now. 5. One released through faith.’saddhaavimutto’ The one released through faith has a lot of faith in the enlightenment of the Blessed One, in the Teaching and in the Community of bhikkhus. On account of it he is released through faith. He is safely on the path and the maximum number of births left for him would be seven, even if he becomes lazy and indolent. 6. The one faring according to the Teaching ‘dhammaanusaari’ He leads a life according to the Teaching and if he is not lazy and indolent, is sure to enter the stream of the Teaching..7. One faring according to faith.’saddhaanusaari’ The one faring according to faith too is sure to enter the stream of the Teaching, if he is not lazy and indolent.

II.2.6. La.tukikopamasutta.m-(66)-The Discourse with the Comparison of

The Quail.

I heard thus.

At one time the Blessed One lived in Anguttaraapa in a hamlet named Aapana in the bazaar. Then the Blessed One put on robes in the morning and taking bowl and robes entered Aapana for alms. After returning from the alms round and after the meal was over, the Blessed One entered a forest stretch and sat at the root of a tree to spend the day. Venerable Udayi too putting on robes in the morning and taking bowl and robes entered Aapana for alms. After returning from the alms round and after the meal was over, entered that same forest stretch and sat under a certain tree to spend the day. To venerable Udayi in his seclusion this discursive thought arose: Indeed a lot of our unpleasant things of demerit are removed by the Blessed One and a lot of pleasant things of merit reinstated instead. Then, in the evening venerable Udayi got up from his seclusion, approached the Blessed One, worshipped, sat on a side and said ‘Venerable sir, in my seclusion this discursive thought arose:to me Indeed a lot of our unpleasant things of demerit are removed by the Blessed One and a lot of pleasant things of merit reinstated instead. Venerable sir, in the past we partook food in the evening, early in the morning, during the day, and at untimely hours. There was a time when the Blessed One addressed the bhikkhus thus. Come! Bhikkhus, give up partaking food in the day time, venerable sir, it was disagreeable to me, I was displeased. Some householders offer us nourishing eatables and drinks out of faith during the day and at untimely hours. The Blessed One says, give them up. Venerable sir, I gave up partaking food during the day and at untimely hours out of love, reverence, shame and remorse for the Blessed One. Venerable sir, in the past we partook food in the evening, early in the morning, during the day and at untimely hours. There was a time when the Blessed One addressed the bhikkhus thus: Come! Bhikkhus, give up partaking food in the night and at untimely hours. Venerable sir, it was disagreeable to me. I was displeased. Of the two meals offered the more excellent one the Blessed One says give up. Venerable sir, a certain man gaining soups in the day, put them away thinking we will partake them together in the evening. Venerable sir, all left overs are in the night. There are little left overs during the day. Venerable sir, I gave up partaking food at night and at untimely hours out of love, reverence, shame and remorse for the Blessed One. Venerable sir, in the past, bhikkhus going for alms in the darkness of the night, fell into pools. At the entrance of the village, fell into dirty water pools. Climbed on thorny fences, tred on sleeping cows, met young men gone or not gone for evil, and encountered women calling for evil. Venerable sir, when I was going for alms in the darkness of the night, a certain woman was washing pots in the darkness. With a streak of lightening she saw me and frightened, shouted ‘am caught by a demon’ Then I said to her, Sister, it is not a demon, it is a bhikkhu standing for alms. Then she said, Bhikkhu, it is better that you die, isn’t it noble to die, cutting the belly with the sharp carving knife of a butcher, than to go for alms for the sake of the belly in the darkness of the night’. Venerable sir, when I recall these, it occurs to me:. Indeed a lot of our unpleasant things of demerit are removed by the Blessed One and a lot of pleasant things of merit reinstated instead’.

Udayi, a certain foolish man when I say dispel this, would say, what does it matter to the diligent bhikkhu of this world. The rising to the beyond is for a recluse*1) So they do not give it up, they arouse aversion for me. For the bhikkhus, desirous of the training, it is a strong bond, a firm bond, a not decaying bond, a bond similar to a big log. Udayi, the quail bound with the decaying creeper, is tortured, bound, and meets death there itself. Like the quail bound with the decaying creeper is tortured, bound and meets death there itself, to them that weak bond, decaying bond, useless bond, would that be a good bond to say it rightly? No, venerable sir. Like the quail bound with the decaying creeper is tortured, bound and meets death. It becomes a strong bond, a firm bond, a not decaying bond, like a big log. Udayi, in this manner a certain foolish man when I say dispel this, would say, what does it matter to the diligent bhikkhu of this world. The rising to the beyond is for a recluse; so they do not give it up. They arouse aversion for me. For the bhikkhus, who are desirous of the training, it is a strong bond, a firm bond, a not decaying bond, a bond similar to a big log.

Udayi, to a certain son of a clansman: I say, dispel this, he would say, I will dispel. It is simple for a diligent bhikkhu of this world. If the Blessed One says give up, we give it up and they give it up and do not arouse aversion for me. They are desirous of the training. They give it up, live at ease subdued, fond of being prepared and living calmly. Udayi, to them that bond is weak, not firm, a decaying bond, an useless bond. Like the leather straps of the king’s huge elephant with long tusks, gone to the battle Which he would easily break, bending his body and would go where he wished. Udayi, if someone was to say, the strong firm leather straps, of the king’s elephant were strong, firm, bonds. Could be compared to a log of wood. Is he saying it rightly? No, venerable sir. The strong, firm, leather straps, by which the king’s elephant was bound, which he broke bending his body and went where he wished to go. They to him were weak, infirm, decaying, useless bonds. In the same manner, a certain son of a clansman, when I say, dispel this. Would say, what is it for the diligent bhikkhu of this world. If the Blessed One says give up. We give it up, and they give it up and do not arouse aversion for me. They are desirous of the training. They give it up, live at ease subdued, fond of being prepared and living calmly. Udayi, to them that bond is weak, not firm, a decaying bond, a useless bond.

Udayi, a poor destitute miserable man, had a single, valueless, rotting and falling house, in it a bedstead, a single pot to store grains, a fire -place to cook. He would go to the monastery and see the bhikkhus, with clean hands and feet partaking of delightful food and sitting in a shady place yoked to the development of the mind. Then it would occur to him I shall shave head and beard, put on yellow clothes, and become a homeless. It is not possible for him to give up that single, valueless, rotting and falling house, bedstead, pot to store grains and the fire -place. So it is not possible for him to shave head and beard, put on yellow clothes, and go forth. Udayi, if someone was to say. It is not possible for this man to give up that single, valueless, rotting and falling house, bedstead, the single pot to store grains, and that single fire place, to cook. So it is not possible for him, to shave head and beard, put on yellow clothes, and go forth. If someone says, this bond to him is weak, feeble, a decaying useless bond. Would he be saying it rightly? No, venerable sir. The bonds by which that man is bound, to the house, that bedstead, that pot to store grains, and that fire place, on account of which he finds it impossible to shave head and beard, put on yellow clothes, and go forth as a homeless. That bond to him is strong, not feeble, firm, not a decaying bond, it is a huge log. Udayi, in the same manner, I tell a certain foolish man to dispel. He would say. What does it matter to the diligent bhikkhu of this world? The rising to the beyond is for a recluse. So does not give it up. He arouses aversion for me. As for the bhikkhus, who are desirous of the training, it is a strong bond, a firm bond, a not decaying bond, a bond similar to a big log.

Udayi, like a householder or a householder’s son, with wealth, fields, treasures, wives, slaves male and female of innumerable amounts, gone to the monastery would see the bhikkhus, partake pleasant food, and sitting under shady trees yoked to the development of the mind. Then it would occur to him: Indeed recluseship is pleasant, recluseship is with ease. What if I shaved head and beard and put on yellow clothes and went forth? It is possible for him to give up the collection of innumerable wealth, innumerable fields, innumerable treasures, innumerable number of wives, slaves male and female. He would shave head and beard put on yellow clothes and go forth. Udayi, if someone was to say. It was possible for him to give up all his wealth, fields, treasures, an innumerable number of wives, slaves male and female, shave head and beard put on yellow clothes and go forth. As his bond was weak, not firm, a decaying bond, an useless bond. Would he be saying it rightly? He would be venerable sir. In the same manner, a certain son of a clansman: when I say dispel this. Would say, what is it, to the diligent bhikkhu of this world? If the Blessed One says give up, we give it up. They give it up and do not arouse aversion for me. They are desirous of the training. They give it up, live at ease subdued, fond of being prepared and living calmly. Udayi, to them that bond is weak, not firm, a decaying bond, an useless bond.

Udayi, there are four persons evident in the world. What are the four? Udayi, a certain person falls to the method of dispelling and giving up endearments. Thoughts about endearments assail him, he endures them, does not dispel them and make them not to rise again. Udayi, I say this person is yoked. What is the reason? I know this person through my developed mental faculties. A certain person, comes to the method of dispelling and giving up endearments. Thoughts about endearments assail him. He does not endure them, dispels them and makes them not to rise again. Udayi, I say this person too is yoked. What is the reason? I know this person through my developed mental faculties. Udaayi, a certain person falls to the method of dispelling and giving up endearments. On account of lapses in mindfulness, thoughts about endearments arise, mindfulness arises to him slowly, and he instantly dispels them, and makes them not to rise again. Like a man dropping a few drops of water to an iron pot heated through out the day. The falling of the water may be slow, but the water vanishes instantly. Udayi, in the same manner a certain person falls to the method of dispelling and giving up endearments. On account of lapses in mindfulness, thoughts about endearments arise, mindfulness arises to him slowly, and he instantly dispels them, and makes them not to rise again. I say this person too is yoked. What is the reason? I know this person through my developed mental faculties. Uddayi a certain person, knowing that endearments are the origin of unpleasantness, frees himself from endearments and the reckonings of endearments and is released*2) Udayi, I say this person is unyoked. What is the reason? I know this person through my developed mental faculties. .

Udayi, these are the five strands of sensual pleasures: What five? Pleasant agreeable forms cognizable by eye consciousness, arousing fondness and delight. Sound cognizable by ear consciousness. Smells cognizable by nose consciousness..Tastes cognizable by tongue consciousness and touches cognizable by body consciousness, arousing fondness and delight. Udayi, these are the five strands of sensual pleasures. Whatever pleasure and pleasantness arises on account of these five strands of sensual pleasures, are said to be low pleasures, of the ordinary man, not the pleasures of the nobles ones. These should not be practised, developed and made much. I say this pleasantness should be feared. Udayi, the bhikkhu, secluded from sensual desires and thoughts of demerit, with thoughts and thought processes, and with joy and pleasantness born from seclusion, abides in the first jhana. Overcoming thoughts and thought processes, and the mind appeased and in one point, without thoughts and thought processes and with joy and pleasant born from concentration abides in the second jhana—third jhana,-- abides in the fourth jhana. This is the pleasantness of giving up, the pleasantness of seclusion, pleasantness of appeasement, the pleasantness of enlightenment, which should be practised, developed, made much and I say this pleasantness should not be feared.

Here, Udayi, the bhikkhu secluded from sensual desires--- abides in the first jhana Udayi, I say it is vacillation. So long as the thoughts and thought processes have not ceased, it is vacillation. Udayi, the bhikkhu overcoming thoughts and thought processes, abides in the second jhana. Udayi, I say this too is vacillation. What vacillates in this? So long as joy and pleasantness have not ceased, it is vacillation. Udayi, the bhikkhu with equanimity to joy and detachment—abides in the third jhana Udayi, I say this too is vacillation. What vacillates in this? As long as pleasantness to equanimity has not ceased, it is vacillation. Udayi the bhikkhu dispelling pleasantness and unpleasantness—abides in the fourth jhana. Udayi, I say, this does not vacillate

Udayi, the bhikkhu, secluded from sensual desires—abides in the first jhana. Udayi, I say it is insufficient. Dispel it and go beyond it. What’s beyond it? Here, Udayi the bhikkhu, overcoming thoughts and thought processes, abides in the second jhana Udayi, I say it is insufficient. Dispel it and go beyond it. What’s beyond it? Udayi the bhikkhu with equanimity to joy and detachment—abides in the third jhana. This is beyond that. Udayi, I say this too is insufficient. Dispel it and go beyond it? What’s beyond it. Udayi the bhikkhu dispelling pleasantness and unpleasantness—abides in the fourth jhana. This is beyond that. Udayi, I say this too is insufficient. Dispel it and go beyond it..What’s beyond it?.Udayi the bhikkhu overcoming all perceptions of matter and perceptions of aversion, not attending to various perceptions, with space is boundless abides in the sphere of space This is beyond that. Udayi, I say this too is insufficient. Dispel it and go beyond it. What’s beyond it? Udayi, the bhikkhu overcoming all perceptions of space, with consciousness is boundless abides in the sphere of consciousness This is beyond that. Udayi, I say this too is insufficient. Dispel it and go beyond it. What’s beyond it? Udayi, the bhikkhu overcoming all the sphere of consciousness with there is nothing abides in the sphere of no-thingness This, is beyond that. Udayi, I say this too is insufficient, dispel it and go beyond it. What’s beyond? The bhikkhu overcoming all the sphere of no-thingness abides in the sphere of neither -perception-nor -non-perception This is beyond that. Udayi, I say this too is insufficient. Dispel it and go beyond it. What’s beyond it? The bhikkhu overcoming all the sphere of neither-perception-nor-non-perception attains to the cessation of perceptions and feelings. Thus Udayi I declare the dispelling of the sphere of neither-perceptions-nor-non-perceptions. Udayi, do you see the bond small or large, on account of which I tell you dispel it?. No, venerable sir.

The Blessed One said thus and venerable Udayi delighted in the words of the Blessed One.

Notes. 1.The rising to the beyond is for a recluse’ki.mpanimassa appamattakassa oramattakassa adhisallikatevaaya.m samonoti’ The rising to the beyond is realisation of extinction. For which all impurities have to be overcome. Please read M. 1.8. Sallekhasutta.m. But recluseship should not be shirked, saying it is for some other.

2. Knowing endearments as the origin of unpleasantness, frees himself from endearments and the reckonings of endearments and is released.’upadhi dukkhassa muulanti iti viditvaa nirupadhi hoti upadhisankhaye vimutto’ Knowing that unpleasantness originates from dear ones, he gives up everything concerning dear ones, even the small traces of thoughts about dear ones.

II.2.7. Caatumasutta.m-(67) The Discourse at Catuma.

I heard thus.

At one time the Blessed One was living in the Aamalaki forest in Catuma. At that time about five hundred bhikkhus had come to Catuma headed by venerable Saariputta and venerable Moggallana to see the Blessed One.While exchanging friendly greetings, arranging beddings, putting away bowls and robes, they made much noise.The Blessed One addressed venerable Ananda: ‘Ananda, who are those making such a noise, like fishermen hauling a catch of fish’ ‘Venerable sir, about five hundred bhikkhus, headed by Sariputta and Moggallana have arrived in Catuma to see the Blessed One. They exchanging friendly greetings.with the resident bhikkhus, while arranging beddings, putting away bowls and robes are making much noise.Then Ananda, call those bhikkhus in my words’.. Venerable Ananda agreed, approached those bhikkhus and said. ‘Venerable ones, the Teacher calls you.’. Then those bhikkhus, agreeing approached the Blessed One, worshipped and sat on a side.The Blessed One addressed those bhikkhus. ‘Bhikkhus, why do you make such a big noise? It’s like fishermen hauling a catch of fish.’ ‘Venerable sir, about five hundred bhikkhus, headed by Sariputta and Moggallana have arrived in Catuma to see the Blessed One.Exchanging friendly greetings, with the the resident bhikkhus, arranging beddings, putting away bowls and robes they are making much noise’. ‘Go! Bhikkhus, I turn you away, you should not stay close to me’. Those bhikkhus, agreed, worshipped the Blessed One circumambulated the Blessed One and taking their bowls and robes left the presence of the Blessed One.

At that time the Sakyas of Catuma had assembled in the assembly hall for some matter. The Sakyas of Catuma saw the bhikkhus going away in the distance, approaching them said thus:’Venerable Ones, why do you go away?’ ‘The Blessed One has turned out the Community of bhikkhus’.’Then venerable ones wait a moment, perhaps I would be able to win over the Blessed One’ Then those bhikkhus listened to the words of the Sakyas of Catuma and waited. The Sakyas of Catuma approached the Blessed One worshipped the Blessed One and sitting on a side said thus: ‘Let, the Blessed One take pleasure in the Community of bhikkhus. May, the Blessed One welcome, the community of bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too. Venerable sir, here, there are new bhikkhus, those gone forth recently. If they do not get a chance to see the Blessed One, they would change their minds. Like small plants that die in want of water. Venerable sir, if these bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Like the calf that would be disturbed not seeing the mother. Venerable sir, in the same manner if these bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. May the Blessed One take pleasure in the Community of bhikkhus. May the Blessed One welcome the community of bhikkhus, As the Blessed One showed compassion to the community in the past, let there be compassion now too.’

Then Brahma Sahampati knowing the Blessed One’s thoughts, as a strong man would stretch his bent arm, or bend his stretched arm in that manner disappearing from the world of Brahma appeared before the Blessed One. Brahma Sahamapathy arranging his shawl on one shoulder and clasping hands towards the Blessed One said ‘Let the Blessed One take pleasure in the Community of bhikkhus. May the Blessed One welcome the community of bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too. Venerable sir, here, there are new bhikkhus, those gone forth recently. If they do not get a chance to see the Blessed One, they would change their minds, like small plants that die in want of water. Venerable sir, if these bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Like the calf that would be disturbed not seeing the mother. Venerable sir, in the same manner if these bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Let the Blessed One take pleasure in the Community of bhikkhus. May the Blessed One welcome the community of bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too.’

The Sakyas of Catuma and Brahma Sahampati could win over the Blessed One with the comparison of the plants and the calf. Then venerable Mahamoggallana addressed the bhikkhus: ‘Friends, get up, take your bowls and robes, it was possible for the Sakyas of catuma and Brahma Sahampati to win over the Blessed One with the comparison of the plants and the calf’. Those bhikkhus agreeing got up from their seats and taking bowls and robes, approached the Blessed One, worshipped and sat on a side. Then the Blessed One spoke to venerable Sariputta. ‘Sariputta, when I turned away the Community of bhikkhus, what occurred to you?’ ‘Venerable sir, it occurred to me. The Blessed One will abide in pleasantness here and now, unconcerned, I too will abide in pleasantness here and now, unconcerned. Come! Sariputta, you should not arouse such a thought in the future’ Then the Blessed One addressed venerable Mahamoggallana: ‘Moggallana, when I turned away the Community of bhikkhus, what occurred to you?’.’Venerable sir, it occurred to me thus: The Blessed One will abide in pleasantness here and now unconcerned, I and venerable Sariputta will lead the Community of bhikkhus.’ ‘Good! Moggallana, either I or Sariputta and Moggallana should lead the Community of bhikkhus’.

Then the Blessed One addressed the bhikkhus: ‘Bhikkhus, four fears should be expected by one descending to water: What four? Fear of, waves, crocodiles, whirl pools and alligators. Bhikkhus, these four fears should be expected by one entering water. In the same manner four fears should be expected by a person leaving the household to become a homeless. What four?. The fear of waves, fear of crocodiles, fear of whirl pools and fear of alligators.

Bhikkhus, what is the fear of waves? Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress.There’s only a few who could declare the complete ending of this unpleasantness.The co-associates in the holy life, advise him.You should go forward like this, turn and go like this, Look on, like this and look this and other side like this. Thus you should bend your limbs and stretch you limbs.Thus you should bear the three robes and bowl. Then it occurs to him: When I was a householder, I advised others, here I have to abide by the advice of those who are like my sons and grand sons. Then he gives up robes and becomes a layman, out of fear for waves, it is said. Bhikkhus, fear of waves is a synonym for anger and aversion.

Bhikkhus, what is the fear of crocodiles?.Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking, I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress.There are only a few who could declare the complete ending of this unpleasantness.The co-associates in the holy life, advise him.You should eat this, should not eat this.You should partake thus, not partake thus, You should taste thus and not taste thus. You should drink thus, and not drink thus. You should drink the suitable and avoid the unsuitable. Eat, partake and taste the suitable and avoid the unsuitable. You should eat and partake at the right time, avoid eating food at untimely hours. Then it occurs to him. When I was a householder, I ate what I liked, and not what I disliked, Partook what I liked and not what I disliked. Drank what I liked and not what I disliked. I ate, partook, tasted and drank the suitable and the unsuitable.I partook, tasted and drank at timely hours and at untimely hours.Householders offer us nourishing food and drinks out of faith during the day time, when it is not the correct time. I think it is a restriction for the mouth. Then he gives up robes and becomes a layman. He gives up robes and becomes a layman, out of fear for crocodiles it is said. Crocodiles is a synonym for, greed for food.

Bhikkhus, what is the fear for whirl pools? Bhikkhus, a certain son of a clansman out of faith goes forth from a household and becomes a homeless thinking I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. He thinks there’s only a few who could declare the complete ending of this unpleasantness. He gone forth thus, putting on robes in the morning, takes bowl and robes and goes the alms round, in the village or hamlet controlled in body and speech, mindfulness not established and mental faculties not protected. In the village he sees a householder or the son of a householder partaking the five strands of sensual pleasures, possessed and provided with them. Then it occurs to him, when I was a householder, I too partook these five strands of sensual pleasures, possessed and provided. I have wealth in my clan, to enjoy these sensual pleasures. I could do merit, too. Then he gives up robes and becomes a layman. He gives up robes and becomes a layman out of fear for whirlpools, it is said. Bhikkhus, fear for whirlpool is a synonym for, the five strands of sensual pleasures.

Bhikkhus, what is the fear for alligators? .Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who could declare the complete ending of this unpleasantness. He gone forth thus, putting on robes in the morning, taking bowl and robes goes the alms round, in the village or hamlet controlled in body and speech, mindfulness not established and mental faculties not protected. In the village he sees a woman not well covered and dressed. Seeing her in that manner, greed assails his mind and with a mind assailed by greed he gives up robes and becomes a layman.He gives up robes and becomes a layman out of fear for alligators. Bhikkhus, fear for alligators is a synonym for women.

Bhikkhus, these are the four fears, that should be expected by a certain person who goes forth as a homeless, in this dispensation of the Discipline.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

II. 2.8. Nalakapaanasutta.m- (68) The Discourse at Nalakapana.

I heard thus.

At one time the Blessed One was living in a forest in Nalakapaana in the kingdom of Kosala. At that time many, well known sons of clansmen had gone forth as homeless ones, through faith for the Blessed One. Well known ones such venerables Anuruddha, Nandiya, Kimbila, Bhagu, Kundadaana, Revata, Aananda, and other sons of clansmen. At that time the Blessed One was seated in the open attended by the Community of bhikkhus. The Blessed One addressed the bhikkhus on account of those sons of clansmen. The bhikkhus, the sons of clansmen who have gone forth, on account of faith in me, do you lead the holy life with attachment? When this was said the bhikkhus, were silent. For the second time, and up to the third time the Blessed One said, The bhikkhus, the sons of clansmen who have gone forth, on account of faith in me, do you lead the holy life with an attachment? Even for the third time the bhikkhus were silent.

Then it occurred to the Blessed One, what if I question one of the sons of those clansmen, then the Blessed One addressed venerable Anuruddha: Anuruddha, are you attached to the holy life? Venerable sir, I’m attached to the holy life. Good! Anurudddha, lead the holy life with attachment! Sons of clansmen, gone forth out of faith in me, should do so. Anurudddha, you are in the prime of youth, in the first stage of life, even with black hair. When you should enjoy the five strands of sense pleasure, you have gone forth and become homeless. Anuruddha, you were not thrown to recluseship out of fear for the king or robbers. Nor out of fear of a debt, not because you have no means to live. It is because you thought, I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress, and that few could declare the complete ending of unpleasantness. Anuruddha, didn’t you go forth with that faith? Yes, venerable sir I did. Anuruddha, to the son of a clansman who has gone forth thus, what’s there to be done in this dispensation? Anuruddha, if you do not seclude the mind from sensual desires and things of demerit, or attain something more exalted than that, covetousness takes hold of your mind and stays*1). Anger takes hold of your mind and stays. Sloth and torpor takes hold of your mind and stays. Restlessness and worry takes hold of your mind and stays and doubts take hold of your mind and stay. Therefore, Anuruddha, seclude the mind from sensual desires and things of demerit, or attain something more exalted than that.So that covetousness may not take hold of your mind and stay. Anger may not take hold of your mind and stay, sloth and torpor may not take hold of your mind and stay, restlessness and worry may not take hold of your mind and stay and doubts may not take hold of your mind stay.

Anuruddha, do you think that these defiling desires, full of unpleasant results of a future birth, decay and death, are not dispelled to the Thus Gone One. Therefore the Thus Gone One carefully pursues one, endures one, dispels one and destroys another. Venerable sir, we do not think in that manner. We think it should be like this. Defiling desires, full of unpleasant results, of a future birth, decay and death, are dispelled to the Thus Gone One. Therefore the Thus Gone One carefully pursues one, endures one, dispels one and destroys another. Good, Anuruddha, you have understood it. To the Thus Gone One these defiling desires, full of unpleasant results of a future birth, decay and death, are dispelled. They are pulled out from the roots, made palm stumps, made things that would not grow again. Anuruddha, it is like a palm of which the top is cut and is not able to grow again. In the same manner, these defiling desires, full of unpleasant results, of a future birth, decay and death, are dispelled to the Thus Gone One. Therefore the Thus Gone One, carefully pursues one, endures one, dispels one and destroys another.

Anuruddha, for what purpose does the Thus Gone One tell the disciples, without wasting time, before you die, be born in something higher. Stating one is born there, another there.*2) The Teaching’s origin is the Blessed One, its lead is from the Blessed One, and its refuge is the Blessed One. Good that the meaning occurs to the Blessed One.We, bhikkhus, hearing it from the Blessed One, will bear it in mind. Anuruddha, the Thus Gone One tells the disciples, without wasting time before you die, be born in something higher. Telling them one is born there, another there. Not to deceive people, not for prattling, and not for gain honour or fame and not thinking may the people know me thus. Yet, Anuruddha, there are sons of clansmen who are born in faith and are pleased, to hear it. Hearing it they would arouse interest and direct their minds to that and it would be for their good for a long time.

Here, Anuruddha, a bhikkhu hears, the venerable bhikkhu of this name has passed away, and the Blessed One has declared that he is enlightened. Now this venerable bhikkhu happens to be a person seen by that bhikkhu, or not seen by him. He hears, these were the virtues of the venerable bhikkhu, these, his thoughts, such his wisdom, he developed these abidings and was released. So this bhikkhu recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu*3).

Here, Anuruddha, a bhikkhu hears, the venerable bhikkhu of this name has passed away, and the Blessed One has declared that he with the destruction of the five lower bonds has arisen spontaneously, and would not proceed. Now this venerable bhikkhu happens to be a person seen by that bhikkhu or not seen. He hears, these were the virtues of the venerable bhikkhu, these were his thoughts, such was his wisdom, he developed these abidings, and was released. So this bhikkhu recollects, that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu. Anuruddha, a bhikkhu hears, the venerable bhikkhu of this name has passed away, and the Blessed One has declared that he with the destruction of the three lower bonds and lessening greed, hate and delusion, has become a once returner. Coming here once more will make an end of unpleasantness. Now this venerable one happens to be a person seen by that bhikkhu, or not seen. He hears, these were the virtues and thoughts of the venerable bhikkhu, such was his wisdom, he developed these abidings, and was released. So he recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu. Anuruddha, a bhikkhu hears, the venerable one of this name, has passed away, and the Blessed One has declared that, with the destruction of the three lower bonds he is an enterer into the stream of the Teaching. That he would not fall, intent on extinction. Now this venerable bhikkhu happens to be a person seen by that bhikkhu, or not seen. He hears, these were the virtues and thoughts of the venerable bhikkhu, such was his wisdom, he developed these abidings, and was released. So this bhikkhu recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu

Here, Anuruddha, a bhikkhuni hears, the venerable bhikkhuni of this name has passed away, and the Blessed One has declared that she is enlightened. Now this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears, these were the virtues and thoughts of the venerable bhikkhuni, such was her wisdom, she developed these abidings, and was released. So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni. Anuruddha, a bhikkhuni hears, a bhikkhuni of this name has passed away, and the Blessed One has declared that with the destruction of the five lower bonds has arisen spontaneously and would not proceed. Now this bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears, these were the virtues and thoughts of the venerable bhikkhuni, such was her wisdom, she developed these abidings, and was released. So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni. Anuruddha, a bhikkhuni hears, the venerable bhikkhuni of this name has passed away, and the Blessed One has declared that with the destruction of the three lower bonds and lessening greed, hate and delusion, she has become a once returner. Coming here once more will make an end of unpleasantness. Now, this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears, these were the virtues and thoughts of the venerable bhikkhuni, such her wisdom, she developed these abidings, and was released. So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni. Here, Anuruddha, a bhikkhuni hears, the venerable bhikkhuni of this name has passed away, and the Blessed One has declared that, with the destruction of the three lower bonds, she is an enterer into the stream of the Teaching. That she intent, on extinction, would not fall from it. Now this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears, these were the virtues and thoughts of the venerable bhikkhuni, such was her wisdom, she developed these abidings and was released. So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it. Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni.

Anuruddha, a lay disciple hears, the lay disciple of this name has passed away, the Blessed One had declared that he with the destruction of the five lower bonds has arisen spontaneously, not to proceed. Now this lay disciple happens to be a person seen by that lay disciple or not seen. He hears, these were the virtues and thoughts of the lay disciple, such was his wisdom, developing these abidings he was released. So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it. Anuruddha, in this manner too there is a pleasant abiding to a lay disciple. Anuruddha, a lay disciple hears, the lay disciple of such name has passed away, the Blessed One has declared that he with the destruction of the three lower bonds and lessening greed, hate and delusion would come once more to this world, to end unpleasantness. Now this lay disciple happens to be a person seen by that lay disciple, or not seen. He hears, these were the virtues and thoughts of the lay disciple. Such was his wisdom, he developed these abidings, and was released. So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it, Anuruddha, in this manner too there is a pleasant abiding to a lay disciple.

Anuruddha, a lay disciple hears, the lay disciple of this name has passed away, and the Blessed One has declared that with the destruction of the three lower bonds is a stream enterer of the Teaching, intent on extinction, he would not fall. This lay disciple happened to be a person seen by that lay disciple or not seen. He hears, these were the virtues and thoughts of the lay disciple. Such was his wisdom, he developed these abidings and was released. So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it, Anuruddha, in this manner too there is a pleasant abiding to a lay disciple.

Here, Anuruddha, a lay disciple female hears, the female lay disciple of this name has passed away, and the Blessed One has declared that with the destruction of the five lower bonds she has arisen spontaneously not to proceed. Now this female lay disciple happens to be a person seen by that female lay disciple or not seen. She hears, these were the virtues and thoughts of the female lay disciple. Such was her wisdom, she developed these abidings, and was released. So this female recollects that faith, virtues, her learnedness, benevolence and wisdom and directs her mind to it. Anuruddha, in this manner too, there is a pleasant abiding, to a female lay disciple. Anuruddha, a female lay disciple hears, the female lay disciple of this name has passed away, and the Blessed One has declared, with the destruction of the three lower bonds and lessening greed, hate and delusion she would come once more to this world to end unpleasantness. Now this female disciple happens to be a person seen by that female lay disciple or not seen. She hears, these were her virtues and thoughts, such her wisdom, she developed these abidings, and was released. So this lay disciple recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it, Anuruddha, in this manner too there is a pleasant abiding to a female lay disciple. Anuruddha, a female lay disciple hears, the female lay disciple of this name has passed away. The Blessed One has declared that with the destruction of the three lower bonds she is a stream enterer of the Teaching, and intent on extinction, she would not fall from it. Now this female lay disciple, happens to be a person seen by that female lay disciple or even not seen she hears, these were her virtues and thoughts, such her wisdom, she developed these abidings and was released. So this female lay disciple recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it, Anuruddha, in this manner too there is a pleasant abiding to a female lay disciple.

Anuruddha, the Thus Gone One advises the disciples, do not waste time, before you die be born, in something higher. Telling them one is born there, another there, not to deceive people, not for prattling, not for gain honour or fame and not thinking may the people know me thus. Yet, there are Anuruddha, sons of clansmen who are born in faith and are pleased hearing it they would arouse interest and direct their minds to that effect. It would be for their good for a long time.

The Blessed One said thus and venerable Anuruddha delighted in the words of the Blessed One.

II. 2.9 Gulissaanisutta.m-(69) On account of venerable Gulissani

I heard thus.

At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. At that time a certain bhikkhu named Gulissani, a forest dweller of disobedient nature had come to the midst of the Community of bhikkhus, for some reason or other. Then venerable Sariputta addressed the bhikkhus on account of the bhikkhu Gulissani.

A forest dwelling bhikkhu living with the Community should develop reverence and suaveness towards co-associates in the holy life. If a forest dwelling bhikkhu living with the Community should be unreverential and unruly towards the co-associates in the holy life, that becomes an offense to him. Why is the venerable one living alone in the forest, unreverential and unruly towards the co-associates in the holy life? Such thoughts are an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should develop reverence and suaveness towards co-associates in the holy life.

A forest dwelling bhikkhu living with the Community should develop dexterity in choosing seats, I will not encroach on the elders, nor unseat the novices. If a forest dwelling bhikkhu come to the midst of the Community should not be dexterous in choosing a seat, that is an offense to him. Why is the venerable one living alone in the forest, not clever in choosing a seat? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should develop dexterity in choosing seats.

A forest dwelling bhikkhu, living with the Community should not enter the village too early nor leave the village late. If a forest dwelling bhikkhu come to the midst of the Community should enter the village too early and leave the village late that becomes an offense to him. Why does the venerable one, who lives alone in the forest, enter the village too early and leave the village late? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should not enter the village too early nor leave the village late.

A forest dwelling bhikkhu, living with the Community should not mix with families before and after meals. If a forest dwelling bhikkhu come to the midst of the Community should mix with families before and after meals that becomes an offense to him. Why does the venerable one, living alone in the forest, mix with families before and after meals? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should not mix with families before and after meals. .

A forest dwelling bhikkhu, living with the Community, should not be haughty and talkative when the forest dwelling bhikkhu come to the midst of the Community is haughty and talkative that becomes an offense to him. Why is the venerable one living alone in the forest, haughty and talkative? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community, should not be haughty and talkative. .

A forest dwelling bhikkhu, living with the Community, should not be noisy, with loose talk If a forest dwelling bhikkhu come to the midst of the Community is noisy, with loose talk that becomes an offense to him.Why is the venerable one living alone in the forest, noisy and with loose talk? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should not be noisy with loose talk. .

A forest dwelling bhikkhu, living with the Community, should be suave and should be a good friend. If a forest dwelling bhikkhu come to the midst of the Community, be unruly and an evil friend that becomes an offense to him. Why is the venerable one living alone in the forest, unruly and an evil friend? That becomes an offense to him. Therefore the forest dwelling bhikkhu, come to the midst of the Community, should be suave and should be a good friend.

. A forest dwelling bhikkhu, living with the Community, should be with protected mental faculties If a forest dwelling bhikkhu, come to the midst of the Community, be with unprotected mental faculties, that becomes an offense to him. Why should the venerable one, living alone in the forest, not protect his mental faculties? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be with protected mental faculties.

. A forest dwelling bhikkhu, living with the Community should know the right amount to partake food. If a forest dwelling bhikkhu, come to the midst of the Community, should not know the right amount to partake food that becomes an offense to him. Why does the venerable one, living alone in the forest, not know the right amount to partake food? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should know the right amount to partake food.

. A forest dwelling bhikkhu, living with the Community should develop wakefulness. If a forest dwelling bhikkhu, come to the midst of the Community should not be wakeful, that becomes an offense to him? Why, is the venerable one living alone in the forest, not yoked to wakefulness? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be yoked to wakefulness.

. A forest dwelling bhikkhu, living with the Community, should be with aroused effort. If a forest dwelling bhikkhu come to the midst of the Community should not arouse effort, that becomes an offense to him. Why is the venerable one living alone in the forest, not with aroused effort? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be with aroused effort.

. A forest dwelling bhikkhu, living with the Community, should be with established mindfulness. If the forest dwelling bhikkhu come to the midst of the Community should not be with established mindfulness that becomes an offense to him. Why is the venerable one living alone in the forest, not with established mindfulness? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be with established mindfulness.

A forest dwelling bhikkhu, living with the Community, should develop concentration. If the forest dwelling bhikkhu come to the midst of the Community should not develop concentration that becomes an offense to him. Why has the venerable one living alone in the forest, not developed concentration? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should develop concentration.

A forest dwelling bhikkhu, living with the Community, should develop wisdom. If a forest dwelling bhikkhu come to the midst of the Community should not develop wisdom that becomes an offense to him? Why is the venerable one living alone in the forest, with undeveloped wisdom? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community, should develop wisdom.

A forest dwelling bhikkhu, living with the Community, should be yoked to the higher Teaching and Discipline.If a forest dwelling bhikkhu come to the midst of the Community should not be yoked to the higher Teaching and Discipline that becomes an offense to him. Why is the venerable one living alone in the forest, not yoked to the higher Teaching and Discipline? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be yoked to the higher Teaching and Discipline.

A forest dwelling bhikkhu, living with the Community should be yoked to the peaceful immaterial releases. There are those who question about these releases from a forest dwelling bhikkhu. If a forest dwelling bhikkhu come to the midst of the Community should not be able to answer, when a question is asked about these releases, that becomes an offense to him. Why, is the venerable one living alone in the forest, not able to answer these questions about the peaceful immaterial releases? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community, should be yoked to those peaceful immaterial releases.

A forest dwelling bhikkhu, living with the Community should be yoked to something above human There are those who question about these attainments above human from a forest dwelling bhikkhu. If a forest dwelling bhikkhu, come to the midst of the Community, should not be able to answer when a question is asked about these attainments, above human that becomes an offense to him.Why is the venerable one living alone in the forest, not able to answer these questions about attainments above human? That becomes an offense to him. Therefore the forest dwelling bhikkhu come to the midst of the Community should be yoked to something above human.

Venerable Mahamoggallana said to venerable Sariputta ‘Friend, Sariputta, are these observances only for the forest dwelling bhikkhus or do they apply to bhikkhus dwelling in the villages too.’ ‘Friend, Moggallana, they are for forest dwelling bhikkhus as well as for those dwelling at the end of the village.’

II. 2.10. Kii.taagirisutta.m-(70)- Advice given at Kitagiri

I heard thus.

At one time, the Blessed One was touring Kashmire with a large community of bhikkhus. Then the Blessed One addressed, those bhikkhus: Bhikkhus, I refrain from food at night and experience few afflictions, few illnesses, lightness, power, and a pleasant living. Come! Bhikkhus, you too refrain from food at night and experience few afflictions, few illnesses, lightness, power and a pleasant abiding. Those bhikkhus agreed. Then the Blessed One touring in stages arrived in a hamlet named Kitagiri in Kashmire.At that time a bhikkhu named Assaji-Punabbasuka was a resident of Kitagiri. Then many bhikkhus approached the bhikkhu Assaji-Punabbasuka and said thus: Friend, the Blessed One and the Community of bhikkhus refrain from food at night and experience few afflictions, few illnesses, lightness, power, and a pleasant living. Come! Bhikkhu, you too, refrain from food at night and experience few afflictions, few illnesses, lightness, power and a pleasant abiding When this was said, the bhikkhu Assaji-punabbasuka said thus to those bhikkhus. Friends, we partake food in the evening, early in the morning, during the day and at untimely hours. Partaking in this manner we experience few afflictions, few illnesses, lightness, power and a pleasant abiding. Why should we, give up, what we, experience here and now, and go after, new experiences.

Those bhikkhus, not able to convince the bhikkhu Assaji-Punabbasuka, approached the Blessed One, worshipped, sat on a side and said to the Blessed One.Venerable sir, we approached the bhikkhu Assaji-Punabbasuka and said to him. Friend, the Blessed One and the Community of bhikkhus refrain from food at night and experience few affictions, few illnesses, lightness, power, and a pleasant living. Bhikkhu, you too, refrain from food at night and experience few afflictions, few illnesses, lightness, power and a pleasant abiding. When this was said, the bhikkhu Assaji-punabbasuka said thus to us. Friends, we partake food in the evening, early in the morning, during the day and at untimely hours. Partaking in this manner we experience few afflictions, few illnesses, lightness, power and a pleasant abiding. Why should we, give up, what we know here and now, and go for new experiences? Venerable sir, as we could not convince the bhikkhu Assaji-Punabbasukha, we came to inform this to the Blessed One. Then the Blessed One addressed a certain bhikkhu. Come bhikkhu! tell the bhikkhu Assaji-Punabbasuka in my words, the Teacher wants you. That bhikkhu agreed, approached the bhikkhu Assaji-Punabbasuka and said to him: The Teacher wants you. The bhikkhu Assaji-Punabbasuka agreeing approached the Blessed One, worshipped and sat on a side. Then the Blessed One addressed the bhikkhu Assaji-punabbasuka: Bhikkhu, is it true that, many bhikkhus approached you and said to you, friend, the Blessed One and the Community of bhikkhus refrain from food at night and experience few affictions, few illnesses, lightness, power, and a pleasant living? . Come! Bhikkhu, you too, refrain from food at night and experience few afflictions, few illnesses, lightness, power and a pleasant abiding. Did you say this to them. Friends, we partake food in the evening, early in the morning, during the day and at untimely hours. Partaking in this manner we know of few afflictions, few illnesses, lightness, power and a pleasant abiding. Why should I, give up, what I know, here and now, to seek new experiences?. I said, Venerable sir.

Bhikkhus, do you know this Teaching preached by me: Whatever this person feels, pleasant, unpleasant, or neither unpleasant-nor pleasant feelings, to him, there is decrease and increase of merit and demerit. No, venerable sir, we do not know this. Bhikkhus, do you not know this Teaching preached by me: When a person experiences a certain kind of pleasant feeling, demerit increases, merit decreases. When a person experiences a certain kind of pleasant feeling, demerit decreases, merit increases. When a person experiences a certain kind of unpleasant feeling, demerit increases, merit decreases.. When a person experiences a certain kind of unpleasant feeling, demerit decreases, merit increases.. When a person experiences a certain kind of neither unpleasant-nor-pleasant feeling, demerit increases, merit decreases. When a person experiences a certain kind of neither-unpleasant-nor-pleasant feeling, demerit decreases, merit increases? Yes, we know it, venerable sir.

Bhikkhus, good, that you have understood it. If I had not known, seen, experienced, realized it and mentally touched, a certain person experiencing, such a kind of pleasant feeling increase demerit and decrease merit. Not knowing it, I would have said, give up that kind of pleasant feeling. Yet to a person like me, is it suitable to do.so? No, venerable sir. Since, bhikkhus, I have known, seen, experienced, realized and mentally touched a certain person experiencing such a kind of pleasant feeling, increase demerit and decrease merit I say dispel such a kind of pleasant feeling. If I had not known, seen, experienced, realized it and mentally touched, a certain person experiencing such a kind of pleasant feeling decrease demerit and increase meit. Not knowing I would have said, pursue that kind of pleasant feeling. Yet to a person like me, is it suitable? No, venerable sir. Since, bhikkhus, I have known, seen, experienced, realized and mentally touched, a certain person experiencing such a kind of pleasant feeling decrease demerit and increase merit, I say pursue such a kind of pleasant feeling.

If I had not known, seen, experienced, realized and mentally touched, a certain person experiencing such a kind of unpleasant feeling increase demerit and decrease merit…re… a certain person experiencing such a kind of unpleasant feeling decrease demerit and increases merit…re… a certain person experiencing such a kind of neither unpleasant-nor-pleasant-feeling, increase demerit and decrease merit. Not knowing it, I would have said, give up that kind of neither-unpleasant-nor pleasant feeling. Yet to a person like me, is it suitable? No, venerable sir. Since, bhikkhus, I have known, seen, experienced, realized and mentally touched, a certain person experiencing such a kind of neither unpleasant nor- pleasant feeling increase demerit and decrease merit, I say dispel such a kind of neither unpleasant nor pleasant feeling. If I had not known, seen, experienced, realized it and mentally touched, a certain person experiencing such a kind of neither unpleasant nor pleasant feeling, decrease demerit and increase merit, I would have said, pursue that kind of neither unpleasant nor pleasant feeling. Yet to a person like me is it suitable to do? No, venerable sir. Since, bhikkhus, I have known, seen, experienced, realized and mentally touched, a certain person experiencing such a kind of neither unpleasant nor pleasant feeling decrease demerit and increase merit, I say pursue such a kind of pleasant feeling.

Bhikkhus, I do not ask all bhikkhus to abide diligently, neither do I ask all bhikkhus not to abide diligently. To those bhikkhus, who are perfect, have destroyed desires, lived the holy life, done what should be done, have put down the weight, have come to the highest good, have destroyed the bonds ‘to be’ and released rightfully knowing, to such bhikkhus, I do not say abide diligently. What is the reason: They have done what should be done diligently, and it is impossible that they should be negligent. Bhikkhus, as for those trainers, not yet attained to the highest end of the yoke, and abiding aiming it, to such bhikkhus, I say, abide diligently. What is the reason? These venerable ones partaking of suitable dwellings, associating good friends, and with the development of their faculties, for whatever reason these sons of clansmen left the household and became homeless, that highest end of the holy life, they here and now realize and abide. Bhikkhus, seeing these results of diligence I tell these bhikkhus to be diligent.

Bhikkhus, there are seven persons evident in the world: What seven: those released both ways, released through wisdom, those with body witness, those come to righteousness of view, those released in faith, those living according to the Teaching, and those living according to faith.

Bhikkhus, who is released both ways: Here bhikkhus, a certain person experiences with the body those immaterial attainments and also with wisdom sees the destruction of desires.

To such a one is said released both ways. Bhikkhus, to such ones, I do not say abide diligently. What is the reason: They have done it diligently and it is impossible that they be negligent.

Bhikkhus, who is released through wisdom? Bhikkhus, a certain person does not .experience those immaterial attainments with the body, seeing with wisdom his desires are destroyed. To this one is said, released through wisdom. Bhikkhus, to such a one too I do not say, abide diligently. What is the reason: They have done it diligently and it is impossible that they be negligent.

Bhikkhus, who witnesses with the body? Bhikkhus, a certain person experiences those immaterial attainments with the body. Some of his desires are destroyed seeing with wisdom Bhikkhus, this one is a body witness. To this bhikkhu I say, there is something to be done diligently. What is the reason? Bhikkhus, this one partaking of suitable dwellings, associating good friends, and with the development of his faculties, for whatever reason this son of a clansman left the household and became homeless, that highest end of the holy life, he here and now, would realize and abide. Seeing these results of diligence I tell this bhikkhu, to be diligent.

Bhikkhus, who is the person come to righteousness of view. Here, bhikkhus, a certain person does not experience those immaterial attainments with the body, seeing with wisdom some of his desires are destroyed. Through wisdom he sees the Teaching of the Thus Gone One, and behaves accordingly. Bhikkhus, to this one is said, come to righteousness of view To this bhikkhu I say, there is something to be done diligently. What is the reason? Bhikkhus, this one partaking of suitable dwellings, associating good friends, and with the development of his faculties, for whatever reason this son of a clansman left the household and became homeless, that highest end of the holy life, he here and now, would realize and abide. Seeing these good results of diligence I tell this bhikkhu to be diligent.

Bhikkhus, who is the person released in faith? : Here, bhikkhus, a certain person does not experience those immaterial attainments with the body, and seeing with wisdom some of his desires are destroyed. His faith in the Thus Gone One is thoroughly established, well rooted. To this one is said, released in faith. To this bhikkhu too I say, there is something to be done diligently. What is the reason: Bhikkhus, this one partaking of suitable dwellings, associating good friends, and with the development of his faculties, for whatever reason this clansman left the household and became homeless, that highest end of the holy life, he here and now, will realize and abide. Seeing these good results of diligence I tell this bhikkhu to be diligent.

Bhikkhus, who is the person living according to the Teaching. : Here, bhikkhus, a certain person does not experience those immaterial attainments with the body. His desires are not destroyed, not seeing with wisdom. He is convinced in the Teaching of the Thus Gone One to a certain extent, by wisely thinking about it..Yet to him there are the faculties of faith, effort, mindfulness, concentration and wisdom. To this one is said, living according to the Teaching. To this bhikkhu too I say, there is something to be done diligently. What is the reason: Bhikkhus, this one partaking of suitable dwellings, associating good friends, and with the development of his faculties, for whatever reason this clansman left the household and became homeless, that highest end of the holy life, he here and now, would realize and abide. Seeing these good results for diligence I tell this bhikkhu to be diligent.

Bhikkhus, who is the person living according to faith? Bhikkhus, a certain person does not experience the immaterial attainments with the body.His desires are not destroyed, not seeing with wisdom.He has some faith and love for the Thus Gone One Yet to him there are the faculties of faith, effort, mindfulness, concentration and wisdom To this one is said, living according to faith. To this bhikkhu too I say, there is something to be done diligently. What is the reason: Bhikkhus, this one partaking of suitable dwellings, associating good friends, and with the development of his faculties, for whatever reason this clansman left the household and became homeless, that highest end of the holy life, he here and now, will realize. Seeing these good results for diligence, I tell this bhikkhu to be diligent.

Bhikkhus, I do not convince of perfection right at the beginning. It is a gradual ascent, with gradual training, action, and follow up. Bhikkhus, how does the conviction of perfection come about with gradual training, action, and follow up? Bhikkhus, someone approaches when faith is born. Then he associates. Associating lends ear. Listening bears the Teaching. Bearing the Teaching examines the meanings. Examining the meanings some conviction arises. Pleased with that conviction an interest arises for the Teaching. With interest there is effort. With that effort there is weighing. Weighing realises the highest truth with the body, and wisely penetrates it. Bhikkhus, without faith, there is no approach..Without the approach there is no association. Without association there is no lending ear. Without lending ear there is no listening, Without listening, the Teaching is not borne in the mind. Without bearing the Teaching there is no examining of the meanings. Without an examination, there is no conviction. Without a conviction, there is no interest. Without an interest, there is no effort. Without effort there is no discrimination..Without discrimination there is no weighing. Without weighing, there is no confrontration. Those gone astray are on the wrong track. Bhikkhus, the foolish, not interested in this dispensation of Teaching, how far have they strayed?.

Bhikkhus, there is an explanation given with four lines.through which the wise learn the meaning quickly. Explain it bhikkhus, do you know it? Venerable sir, do we know the Teaching to explain? Bhikkhus, if a Teacher honours materiality, leaves a material heritage, abides engrossed in materiality, these doings and non-doings, occur to him. That is to us, we will do that, that is not to us, we will not do that. Bhikkhus, if the Thus Gone One abides unyoked from all materiality, to the disciple with faith in the dispensation of the Teacher penetration into the Teaching is lawfulness. The Blessed One is the Teacher, we, his disciples. The Blessed One knows, we do not know. Bhikkhus, to the disciple with faith in the dispensation of the Teacher the essentials for growth and penetration into the Teaching are there. Bhikkhus, to the disciple with faith in the dispensation of the Teacher, the penetration into the teaching is lawful. Let skin, nerves, and bones remain, let the body dry up with the flesh and blood, that which should be attained by manly strength, manly effort and manly power should be attained. I will not give up the inner effort without attaining it. Bhikkhus, to the disciples with faith in the dispensation of the Teacher yoked to penetration, one of these results could be expected. Either perfection here and now, or with susbstratum remaining mindfulness of not returning.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

II. 3.1. Tevijja-vacchagottasutta.m(71) The three vedas to

Vacchagotta.

I heard thus.

At one time the Blessed One was living in the gabled hall in the great forest in Vesali. At that time the wandering ascetic Vacchagotta was living in the wandering ascetic’s hall Ekapundarikaa. The Blessed One putting on robes in the morning and taking bowl and robes entered Vesali for alms. It occurred to the Blessed One, it is too early to go for alms in Vesali. What if I approach the wandering ascetic’s hall Ekapundarikaa and approach the ascetic Vacchagotta. Then the Blessed One approached the wandering ascetic’s hall and the ascetic Vacchagotta. He saw the Blessed One approaching and said, Come! Blessed One. It’s after a long time that the Blessed One came, may the Blessed One take a seat. Here the seat is ready. The Blessed One sat on the prepared seat and the wandering ascetic Vacchagotta too taking a low seat sat on a side, and said to the Blessed One.

‘Venerable sir, I have heard this said: The recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision in this manner, ‘while walking, standing, lying or awake, constantly and continually knowledge and vision is established, to me’.Venerable sir, those who say, these words, ‘The recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision: while walking, standing, lying or awake, constantly and continually.’ Are they saying the words of good Gotama and are they not blaming the Blessed One falsely? Vaccha, those who say, the recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision, while walking, standing, lying or awake, constantly and continually. They, do not say my words, they blame me falsely.

Venerable sir, saying how would it be said, correctly not blaming the Blessed One falsely? ‘The recluse Gotama knows the three knowledges. Saying it thus they would be saying the right thing, and not blaming me falsely. Vaccha, whenever I desire, I recollect the manifold previous births, such as one birth, two births, with all modes and all details, thus I recall the manifold previous births. Vaccha, when I desire, with the purified heavenly eye beyond human, see beings disappearing and appearing, in unexalted and exalted states, beautiful and ugly, in good and bad states,-- I see beings, according their actions. Vaccha, destroying desires, my mind released and released through wisdom, here and now by myself realising I abide. Vaccha, if it is said, the recluse Gotama knows the three knowledges, saying it thus, you would be saying the right thing and not blaming me falsely’.

When this was said, the wandering ascetic Vacchagotta said thus to the Blessed One: Good Gotama, are there any laymen who without giving up the lay bonds, would make an end of unpleasantness after death? No, Vaccha, there aren’t any laymen who have made an end of unpleasantness. Without giving up the lay bonds. Good Gotama, are there any laymen born in heaven after death without giving up the lay bonds? Vaccha, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, many more, are born in heaven after death without giving up the lay bonds. Good Gotama, are there any ascetics who have made an end of unpleasantness after death? No, Vaccha, there isn’t any ascetic, who has made an end of unpleasantness, after death. Good Gotama, are there any ascetics who are born in heaven after death? Vaccha, I recollected so many as ninety one world cycles and did not see any ascetic born in heaven, except for a certain one who was of the view, there are results for actions. Good Gotama, if that is so, all other faiths are useless even without a birth in heaven.

The Blessed One said thus and wandering ascetic Vacchagotta delighted in the words of the Blessed One.

II. 3.2.Aggi-vacchagottasutta.m-(72) To Vacchagotta –The simile of the

fire.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. Then the wandering ascetic Vacchagotta approached the Blessed One exchanged friendly greetings, sat on a side and said to the Blessed One.

‘Good Gotama, the world is eternal this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the world is eternal, this only is the truth all else is false’. ‘Good Gotama, the world is not eternal, this only is the truth and all else is false Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the world is not eternal, this only is the truth all else is false’. ‘Good Gotama, the world is limited, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the world is limited, this only is the truth all else is false.’ ‘Good Gotama, the world is not-limited, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the world is not limited, this only is the truth all else is false’.’Good Gotama, the soul is the body, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the soul is the body, this only is the truth all else is false.’ ‘Good Gotama, the soul is different from the body, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the soul is different from the body, this only is the truth all else is false.’ ‘Good Gotama, the Thus Gone One is after death- this only is the truth all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the Thus Gone One is after death, this only is the truth all else is false.’ ‘Good Gotama, the Thus Gone One is not after death, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the Thus Gone One is not after death, this only is the truth all else is false.’’Good Gotama, the Thus Gone One is, and is not, after death, this only is the truth, all else is false. Does good Gotama hold this view.’ ‘No, Vaccha, I’m not of that view, the Thus Gone One is, and is not after death, this only is the truth all else is false.’ ‘Good Gotama, the Thus Gone One neither is, nor is not after death, this only is the truth and all else is false. Does good Gotama hold this view?’ ‘No, Vaccha, I’m not of that view, the Thus Gone One neither is, nor is not after death, this only is the truth all else is false.’

‘Good Gotama, when asked, is good Gotama of the view, the world is eternal, this only is the truth, all else is false, it was said you were not of that view. When asked, is good Gotama of the view, the world is not eternal, this only is the truth, all else is false, it was said, you were not of that view. When asked, is good Gotama of the view, the world is limited, this only is the truth, all else is false, it was said you were not of that view. When asked, is good Gotama of the view, the world is not limited, this only is the truth, all else is false, it was said you were not of that view. When asked, is good Gotama of the view, the Thus Gone One is and is not after death, this only is the

truth, all else is false, it was said you were not of that view. When asked, is good Gotama of the view, the Thus Gone One neither is, nor is not after death, this only is the truth, all else is false, it was said you were not of that view. Good Gotama, seeing what danger has thrown out all these views?’

‘Vaccha, the view, the world is eternal, is a bond of views, is a speculation in views, it is with unpleasantness, with trouble, with burning, not leading to giving up, to detachment, to appeasement, to knowledge, to enlightenment, to cessation and to extinction. The view the world is not eternal,--re - The world is limited,-re- the world is not limited ..re..the soul is the body..re..the soul is different from the body, ..re.. the Thus Gone One is, after death, ..re..the Thus Gone One is not, after death,-re -the Thus Gone One is and is not after death…re.. the Thus Gone One neither is, nor is not after death is a bond of views, is a speculation in views, it is with unpleasantness, with trouble, with burning, not leading to giving up, to detachment, to appeasement, to knowledge, to enlightenment, to cessation and to extinction.Vaccha, seeing these dangers I have thrown out all these views.’. ‘Does good Gotama hold any other view?’

‘Vaccha, The Thus Gone One has overcome views. This is the view of the Thus Gone One. This is matter, this is the arising of matter, and this is the fading of matter. This is feeling, this is the arising of feelings and this is the fading of feelings. This is perception, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this, the fading of determinations. This is consciousness, this is the arising of consciousness and this is fading of consciousness. Therefore, I say the Thus Gone One has destroyed, is detached, has given up and is released, from all imaginings, recollections, and all latent tendencies of me and mine.’

‘Good Gotama, where is the thus released mind born?’’Vaccha, is born does not apply’’Then good Gotama, is he not born?’’Vaccha, is not born does not apply.’ ‘Gotama, is he born and not born?’’Vaccha, is born and is not born does not apply.’’Then Gotama, is he neither born, nor not born?’’Vaccha, is neither born, nor is not born, is not applicable..’.

‘When asked where is the thus released mind born, it was said, is born does not apply. When asked is it not born, it was said not born does not apply. When asked is it born and not born, it was said, born and not born does not apply. When asked, is it neither born, nor is not born, it was said neither born nor not born, does not apply. Good Gotama, in this I am completely ignorant and deluded. Whatever little understanding I had with the earlier conversation, has now vanished.’

‘Vaccha, your ignorance and delusion is nothing strange. This is deep, difficult to understand peaceful and exalted, not for logical thinking. Is clever and should be experienced by the wise. By one of another sect like you, with some other liking, without being yoked in it and living in it, it cannot be understood. So then Vaccha, I will question you, on this and you may reply as it pleases you. There is a fire burning in front of you, would you know, there is a fire burning in front of me?’ ‘Good Gotama, if a fire burns in front of me, I would know, there’s a fire burning in front of me.’ ‘Vaccha, if you were asked, this fire burning in front of you, on account of what is it burning, how would you reply?’’Good Gotama, if I was asked, this fire burning in front of you, on account of what is it burning, I would reply, this fire burning in front of me is burning on account of grass and sticks.’ ‘Vaccha, if the fire in front of you extinguishes, would you know, this fire in front of me has extinguished?’’Good Gotama, if the fire in front of me extinguishes, I would know, this fire has extinguished’’Vaccha, if you were asked, this fire that has extinguished in which direction did it go, to the east, west, north or south?’ ‘Good, Gotama, it does not apply. That fire burnt on account of grass and sticks, those supports finished, no other supports were supplied, without supports the fire, went out.’.

‘Vaccha, in that same manner, the matter with which the Thus Gone One is pointed out, is dispelled, uprooted, made a palm stump, made a thing not to grow again: Vaccha, the Thus Gone One is released from the reckonings of matter. It is deep, difficult to fathom, like the great ocean. Is born, does not apply, is not born does not apply. Is born and is not born does not apply, neither is born, nor is not born does not apply. The feelings, with which the Thus Gone One is pointed, are dispelled, uprooted, made palm stumps made things not to grow again: Vaccha, the Thus Gone One is released from the reckonings of feelings. It is deep, difficult to fathom, like the great ocean. Is born does not apply, is not born does not apply. Is born and is not born does not apply. Neither is born nor is not born does not apply. The perceptions, with which the Thus Gone One is pointed are dispelled, uprooted, made palm stumps, made things not to grow again. Vaccha, the Thus Gone One is released from the reckonings of perceptions. It is deep, difficult to fathom, like the great ocean. Is born does not apply, is not born does not apply, is born and is not born does not apply. Neither is born nor is not born does not apply. The determinations with which the Thus Gone One is pointed out, are dispelled, uprooted, made palm stumps, made things not to grow again: Vaccha, the Thus Gone One is released from the reckonings of determinations. It is deep, difficult to fathom like the great ocean. Is born does not apply, is not born does not apply Is born and is not born does not apply. Neither is born nor is not born does not apply. The consciousness with which the Thus Gone One is pointed out, is dispelled, uprooted, made a palm stump, made a thing not to grow again. Vaccha, the Thus Gone One is released from the reckonings of consciousness. It is deep, difficult to fathom like the great ocean. Is born does not apply, is not born does not apply. Is born and is not born does not apply. Neither is born nor is not born does not apply.’

When this was said the wandering ascetic Vacchagotta said thus to the Blessed One, close to the village or hamlet, there is a huge Sala tree, because of impermanence, its leaves, branches, bark, shoots and sapwood fall off and is left with only the heartwood. In the same manner, on account of the words of good Gotama, with my leaves and branches pulled out, shoots pulled out, the bark removed, the sap removed, I stand as the pure heartwood. I understand good Gotama, it is as though something over turned is reinstalled, something covered is made manifest. As though the path is shown to someone who had lost his way. As though an oil lamp is lighted, for those who have sight to see forms in the dark. Now, I take refuge in good Gotama, in the Teaching, in the Community of bhikkhus. May the Blessed One bear me as a lay disciple who has taken refuge from today until life lasts. . . . . .

. . . . .

II. 3. 3. Mahaa-vacchagottasutta.m-(73)The Major Discourse to

Vacchagotta.

I heard thus.

At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Then the wandering ascetic Vacchagotta approached the Blessed One, exchanged friendly greetings and sat on a side and said, to the Blessed One. ‘It’s a long time since, we could have a conversation with good Gotama. We like to know merit and demerit in short.’ ‘Vaccha, I will tell you merit and demerit in short and in detail as well. Now listen to it in short, I will tell you’. The wandering ascetic Vacchagotta agreed and the Blessed One said thus:

‘Vaccha, greed is demerit, non-greed is merit. Anger is demerit and non-anger is merit. Delusion is demerit and non-delusion is merit. Vaccha these three are demerit, and the other three are merit. Vaccha, destroying life is demerit, abstaining from destroying life is merit. Taking what is not given is demerit, abstaining from taking what is not given is merit. Misbehaviour in sexuality is demerit, abstaining from misbehaviour in sexuality is merit. Telling lies is demerit, abstaining from telling lies is merit. Slandering is demerit, abstaining from slandering is merit. Rough talk is demerit, abstaining from rough talk is merit. Frivolous talk is demerit and abstaining from frivolous talk is merit. Coveting is demerit, abstaining from coveting is merit. Bearing an angry mind is demerit and a not angry mind is merit. Wrong view is demerit and right view is merit. Vaccha, these ten are demerit and the other ten are merit. Vaccha, when the bhikkhu, dispels craving pulls it out with the roots, makes it a palm stump, and makes it a thing that does not grow again, that bhikkhu is perfect..He is with desires destroyed, the holy life lived, done what should be done, the weight put down He has come to the highest good, with the bond ‘to be’ destroyed He rightfully knowing, is released.’.

‘Good, Gotama, wait! Is there a single bhikkhu a disciple of Gotama, who has destroyed desires, has released the mind from desires and released through wisdom, abiding, here and now?’ ‘Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many more bhikkhus, disciples of mine, who have destroyed desires, the mind released from desires and released through wisdom, here and now abiding.’ ‘Good, Gotama, wait! Let alone bhikkhus. Is there a single bhikkhuni a disciple of Gotama, who has destroyed desires has released the mind from desires and released through wisdom, here and now, have realised?’ ‘Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many, more bhikkhunis, disciples of mine, who have destroyed desires, the mind released from desires and released through wisdom, here and now realising abide’. ‘Good, Gotama, wait! Other than bhikkhus, and bhikkhunis.Is there a single lay disciple of Gotama, who wearing white clothes had led the holy life, has destroyed the five lower bonds to the sensual world, and is born spontaneously, not to proceed?’ ‘Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many more lay disciples of mine, who have destroyed the five lower bonds to the sensual world, and born spontaneously would not proceed.’ ‘Good, Gotama, wait! Other than bhikkhus, bhikkhunis and lay disciples of Gotama, who wear white clothes and lead the holy life. Is there a single a lay disciple, who wears white clothes, leads the holy life, while partaking sensual pleasures, and doing the work in the dispensation has dispelled doubts. Has become confident of what should and should not be done, and does not need a teacher any more in the dispensation of the Teacher. Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many more lay disciples of mine, wearing white clothes leading the holy life, while partaking sensual pleasures and doing the work in the dispensation have dispelled doubts Have become confident of what should and should not be done and do not need a teacher any more.’ ‘Good, Gotama, wait! Other than the bhikkhus, bhikkhunis, the lay disciples who have arisen spontaneously and will not proceed, and the ones who have entered the stream of the Teaching and are confident,.is there a single female lay disciple of good Gotama. Who wears white clothes leads the holy life has destroyed the five lower bonds to the sensual world, and is born spontaneously not to proceed’ ‘Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many more female lay disciples of mine, who have destroyed the five lower bonds to the sensual world, and are born spontaneously not to proceed.’ ‘Good, Gotama, wait! Other than the bhikkhus, bhikkhunis, lay disciples arisen spontaneously who would not proceed and the ones who have entered the stream of the Teaching and are confident and the lay female disciples who have arisen spontaneously not to proceed is there is a single female lay disciple. Who wears white clothes leads the holy life, while partaking sensual pleasures, and doing the work in the dispensation has dispelled doubts, has become confident, of what should and should not be done and does not need a teacher any more.’‘Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred. There are many more female lay disciples of mine wearing white clothes lead the holy life, while partaking sensual pleasures, doing the work in the dispensation have dispelled doubts. Have become confident of what should and should not be done. They do not need a teacher any more in the dispensation of the Teacher.

Good Gotama, if in this Dispensation good Gotama only was perfect and not the bhikkhus, by that factor this holy life is incomplete. Since good Gotama, as well the bhikkhus are perfected, this holy life is complete. If in this Dispensation good Gotama and the bhikkhus only were perfected and not the bhikkhunis by that this holy life is incomplete. Since good Gotama, the bhikkhus and the bhikkhunis are perfected, this holy life is complete. If in this Teaching good Gotama, the bhikkhus and the bhikkhunis were perfected and not the lay disciples who wear white clothes and lead the holy life by that, this holy life is incomplete. Since good Gotama, the bhikkhus bhikkhunis and the lay disciples, who wear white clothes are also perfected, this holy life is complete. If in this Dispensation good Gotama, the bhikkhus bhikkhunis and the lay disciples who wear white clothes and lead the holy life were perfected and not the lay disciples who wear white clothes and partake sensual pleasures by that, this holy life is incomplete. Since good Gotama, the bhikkhus, bhikkhunis and the lay disciples who wear white clothes and lead the holy life and also the lay disciples who wear white clothes and partake sensual pleasures are also perfected, this holy life is complete. If in this Teaching good Gotama, the bhikkhus, bhikkhunis,the lay disciples who wear white clothes and lead the holy life and the lay disciples who wear white clothes and partake sensual pleasures, were perfected and not the lay disciples female who wear white clothes and lead the holy life by that factor this holy life is incomplete. Since good Gotama, the bhikkhus, bhikkhunis, lay disciples who wear white clothes and lead the holy life, lay disciple who wear white clothes and partake sensual pleasures and also the lay disciple female who wear white clothes and lead the holy life are also perfected, this holy life is complete If in this Teaching good Gotama, the bhikkhus, bhikkhunis, lay disciples who wear white clothes and lead the holy life, and lay disciples who wear white clothes and partake sensual pleasures and the lay disciples female who wear white clothes and lead the holy life, and not the lay disciples who wear white clothes and partake sensual pleasures by that this holy life is incomplete. Since good Gotama, the bhikkhus, bhikkhunis, lay disciples who wear white clothes and lead the holy life, lay disciple who wear white clothes and partake sensual pleasures and lay disciple female who wear white clothes and lead the holy life, and also lay disciples female who partake sensual pleasures are perfected, this holy life is complete.

‘Good Gotama, like the Ganges, which bends towards the ocean, and flows straight into the ocean, likewise the gathering of good Gotama, those gone forth together with the householders are bent towards and stand close to extinction. Good Gotama, now I understand. It’s like something over turned is reinstalled. As something covered is made manifest. As the path is told to someone who had lost his way. As though an oil lamp was lighted for the darkness, for those who have sight to see forms.Good Gotama, the Teaching is explained in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination in the dispensastion of good Gotama.’Vaccha, one of another sect desiring the going forth and the higher ordination in this dispensation, should wait four months, as a period of probation. At the end of which time the bhikkhus pleased would give him the going forth and the higher ordination. It is to test the personal differences’. ‘Venerable sir, if one of another sect desiring the going forth and the higher ordination have to wait four months, on probation. I will be on probation for four years. When, the bhikkhus are pleased may they give me the going forth and the higher ordination. The wandering ascetic Vacchagotta received the going forth and the higher ordination.

Two weeks after venerable Vacchagotta received the higher ordination, he approached the Blessed One, worshipped, sat on a side and said to the Blessed One. ‘Venerable sir, I have gained the knowledge of a trainer. May the Blessed One instruct me further.’ ‘Then Vaccha, you should develop two things further.Develop calm and insight. Vaccha, when calm and insight is developed, it conduces to experiencing the various elements..

Vaccha, when you desire, experience the various super-normal powers. One, becoming many and many becoming one. Go unobstructed through walls, embankments and mountains, as going through air. Dive, in and come out of earth as in water. Walk, unbroken on water, as on earth. Sit with legs crossed, in space, as birds small and large do. Touch the moon and sun, as powerful as they are. Wield power with the body as far as the world of brahma. That will be the eye -witness for the development of that and other mental faculty.

Vaccha, when you desire, with the heavenly ear element purified beyond human, hear the various sounds, heavenly and human, far or near, to you that mindfulness becomes the eye-witness in that mental faculty. .

Vaccha, if you desire, penetrate and know the mental states of others. Know, the mind with greed and without greed, the angry mind and the not angry mind. the deluded mind and the non-deluded mind, the attentive mind and the distracted mind, the developed mind and the undeveloped mind, the mind with a compare and the mind without a compare, the concentrated mind, and the unconcentrated mind, the released mind, and the unreleased mind. To you that mindfulness becomes the eye-witness in that mental faculty.

Vaccha, if you desire, recollect the various manifold previous births. Such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty births, a hundred births, a thousand births, a hundred thousand births, an innumerable forward cycle of births, an innumerable backward cycle of births and an innumerable forward and backward cycle of births. There I was of such name, clan, disposition, supports and experiencing these pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here, with such name, clan, disposition, supports and experiencing, these pleasant and unpleasant feelings. With such a life span.. Disappearing from there is born here. Thus recollect the various manifold previous births that mindfulness, is the eye witness, in that mental faculty.

Vaccha, if you so desire with the heavenly eye element purified beyond human, see beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states. Know beings according their actions. These good beings, misbehaving by body, speech and mind, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, go to decrease and are born in hell.These good beings, with right conduct by body, speech and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase and are born in heaven. Thus with the heavenly eye element purified beyond human see beings disappearing and appearing according their actions, and that mindfulness becomes the eye-witness to you in that mental faculty.

Vaccha, if you so desire, with the destruction of desires, release the mind of desires, and be released through wisdom, realising it here and now. That mindfulness becomes eye witness, in that mental faculty.

Then venerable Vacchagotta, delighted with the words of the Blessed One, got up from his seat, worshipped and circumambulated the Blessed One and went away.Venerable Vacchagotta secluded and withdrawn from the crowd abode diligent for dispelling. For whatever reason sons of clansmen leave the household rightfully and go forth as a homeless that incomparable end of the holy life he, here and now realised and abode. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Vacchagotta became one of the perfect ones..

At that time many bhikkhus were going to see the Blessed One, and venerable Vacchagotta saw those bhikkhus in the distance, approached them and said to them: ‘Venerable ones, where are you going now?’. ‘Friend, we are going to see the Blessed One’.’If that is so, worship the feet of the Blessed One for me and tell –‘Venerable sir, the bhikkhu Vacchagotta worships the feet of the Blessed One and says, I’m a perfect.one’. The bhikkhus agreed, approached the Blessed One, worshipped, sat on side and said. ‘Venerable sir, venerable Vacchagotta says he worships the feet of the Blessed One and says that he is perfected’ ‘Bhikkhus, even before, I knew that venerable Vacchagotta is perfect, I knew it by penetrating his mind. Bhikkhus, he is very powerful, knows the three knowledges. Even the gods informed me about this’.

The Blessed One said this and those bhikkhus delighted in the words of the Blessed One.

II. 3.4-Diighanakhasutta.m-(74) Advice to Dighanakha the wandering.

Ascetic.

I heard thus.

At one time the Blessed One lived on vultures’ peak where pigs were molested, in Rajagaha. Then the wandering ascetic Dighanakha approached the Blessed One, exchanged friendly greetings, stood on a side, and said to the Blessed One: ‘Good Gotama, I’m of this view, and declare Everything is not pleasing.to me’. ‘Aggivessana, according to this view of yours, everything is not pleasing to me. Is that view pleasing to you?’ ‘Good Gotama, that view pleases me and such others like them.’ ‘Aggivessana, there are very many in the world, who have this view, that too is like that and that too is like that. They do not give up that view, but take up another view. Aggivessana, only a few in this world say, that too is like that and that too is like that, and they give up that view and do not uphold another view’.

‘Aggivessana, there are recluses and brahmins, in this world, who uphold this view and declare it. Every thing is pleasing to me Aggivessana, there are recluses and brahmins in this world, who uphold this view and declare it. Every thing is not pleasing to me. Aggivessana, there are recluses and brahmins, in this world, who uphold this view and declare it. Some things are pleasing to me and other things are not pleasing to me. Aggivessana the view of those recluses and brahmins, every thing is pleasing to me, is close upon greed, is yoked to interest, appropriating and seizing. Aggivessana the view of those recluses and brahmins, every thing is not pleasing to me, is away from greed, not yoked to interest, appropriating and seizing’. When this was said, the wandering ascetic Dighanakha said thus to the Blessed One.’ Does good Gotama, praise my view.’ ‘Aggivessana, the view of those recluses and brahmins, some things are pleasing to me and other things are not pleasing. Pleasing things, are close upon greed, yoked to interest, appropriating and seizing. The things not pleasing, are away from greed, unyoked from interest, appropriating and seizing..

Aggivessana, a wise man reflects, if I held this view, every thing is pleasing to me, this only is the truth all else is false, stubbornly and did not give it up easily. I have to worry on account of two things. About the recluses and brahmins of this view, every thing is not pleasing to me and the recluses and brahmins of this view, some things are pleasing to me and some other things are not pleasing to me. On account of these two views, there is a split. On account of a split, a dispute, and trouble. Then seeing that his view has split, and there is a dispute and trouble, he gives up that view and does not uphold another view. This is the giving up of such views. Aggivessana, a wise man reflects. If I held this view, every thing, is not pleasing to me, this is the truth. All else is false, stubbornly and not give it up easily. I have to worry on account of two things. About the recluses and brahmins of this view. Every thing is pleasing, to me and the recluses and brahmins of this view, some things are pleasing to me and some other things are not pleasing to me. On account of these two views, there is a split, a dispute and trouble. Then seeing that his view has split, and there is a dispute and trouble, he gives up that view and does not uphold another. This is the giving up of such views Aggivessana, a wise man reflects. If I held this view, some things are pleasing to me and other things are not pleasing to me, this is the truth. All else is false, stubbornly and not give it up easily. I have to worry on account of two things. About the recluses and brahmins of the view, every thing is pleasing to me and the recluses and brahmins of the view, every thing is not pleasing to me. On account of these two views, there is a split, a dispute and trouble. Then seeing that his view has split, he gives up that view and does not uphold another. This is the giving up of such views.

Aggivessana, this material body of the four primary elements, brought forth by mother and father and supported on rice and bread, is subject to change through brushing and breaking. It should be reflected, as impermanent, unpleasant, an illness, an abscess, an arrow, a troublesome thing, as foreign and as breaking apart, as void, and as not mine. When he sees this body as impermanent, unpleasant, an illness, an abscess, an arrow, as a troublesome thing, as foreign and as breaking apart, as void, and as not mine, the interest for the body, the love for it and following the needs of the body, fade.

Aggivessana, these three are the feelings, pleasant, unpleasant and neither unpleasant nor pleasant. Aggivessana, when a pleasant feeling is felt, at such time an unpleasant feeling or a neither unpleasant nor pleasant feelings is not felt. Only the pleasant feeling is felt. Aggivessana, when an unpleasant feeling is felt, at such times a pleasant feeling or a neither unpleasant nor pleasant feelings is not felt. Only the unpleasant feeling is felt. . Aggivessana, when a neither unpleasant nor pleasant feeling is felt, at such time a pleasant feeling or an unpleasant feelings is not felt. Only the neither unpleasant nor pleasant feeling is felt. Aggivessana, even the pleasant feelings are impermanent, compounded, dependently arisen. They get destroyed, fade, get detached and cease. Aggivessana, even the unpleasant feelings are impermanent, compounded and dependently arisen. They get destroyed, fade, get detached and cease. Aggivessana, even the neither unpleasant nor pleasant feelings are impermanent, compounded and dependently arisen. They get destroyed, fade, get detached and cease. When the noble disciple sees this, his mind breaks away from pleasant feelings, unpleasant feelings and even from neither unpleasant- nor pleasant feelings. When the mind breaks away, it gets detached, when detached it is released. When released knowledge arises I’m released. Birth is destroyed, the holy life is lived. What should be done is done. He knows there is nothing more to wish. Aggivessana, the so released mind does not disagree with anyone has no dispute with any one, abides with the truth vogue in the world without a dispute. At that time venerable Sariputta was fanning the Blessed One, standing beside him, and it occurred to venerable Sariputta. This is the reason, that the Blessed One asked us constantly, to dispel thoughts. When venerable Sariputta reflected on this, his mind was released from desires, without holdings. To the wandering ascetic Dighanakha the stainless, pure vision arose. Whatever arises, all that ceases.*1) Then the wandering ascetic Dighanakha here and now, mastered the Teaching, experienced it and penetrated it, without doubts became confident of things that should be done and should not be done and did not need a teacher in the dispensation any more. Then he said. I understand good Gotama. It is like something over turned is reinstalled. Something covered is made manifest. As though the path is told to one who had lost his way. As though an oil lamp was lighted for those who have sight to see forms in the dark. In various ways, good Gotama explained it. 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. 1. Whatever arises, all that ceases.’ya.m kinci samudayadhamma.m sabba.m tam nirodhadhamma.m ti.’ This is the core of the Teaching, and it is this realization, that happens, when he enters the stream of the Teaching.

II. 3. 5. Maagandiyasutta.m- (75) To Magandiya.

I heard thus.

At one time the Blessed One lived in the country of the Kurus in a hamlet named Kammassadhamma. The Blessed One, slept on a spread of dried grass in the fire hut of a brahmin of the Bharadvaja clan. In the morning, the Blessed One, putting on robes, taking bowl and robes went the alms round, in the hamlet Kammassadhamma. Returning from the alms round and after the meal was over the Blessed One entered a certain forest stretch, and sat at the root of a certain tree, to spend the day.

The wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan. Seeing the spread of dried grass in the fire hut he said. ‘Good Bharadvaja, for whom, is this spread of dried grass prepared, I think it’s the bed of a recluse.’ ‘Good Magandiya, it is the recluse Gotama’s, the son of the Sakyas. He has gone forth from the clan of the Sakyas. His fame is such, the Blessed One is perfect, rightly enlightened, endowed with knowledge and conduct. Well gone, knows the worlds, is the incomparable tamer of those to be tamed, is Teacher of gods and men, enlightened and Blessed’ ‘Good Bharadvaja, we saw something we should not have seen, it’s the bed of that good Gotama, the destroyer of humanity.’ ‘Magandiya, be careful of what you say, good Gotama has many wise warriors, brahmins, householders and recluses, pleased and tamed in the noble Teaching and established in merit.’’Bharadvaja, I will meet that good Gotama, and tell these words myself, that the recluse Gotama is a destroyer of humanity. What is the reason? It is by examining his bed, that we do so.’ ‘If it does not matter to good Magandiya, I will inform this to the recluse Gotama.’’Be unconcerned, good Bharadvaja, tell it if he asks.’

The Blessed One heard this conversation between the wandering ascetic Magandiya and the brahmin of the Bharadvaja clan, with his purified heavenly ear element above human. The Blessed One got up from his seclusion in the evening, and approached the fire hut of the brahmin of the Bharadvaja clan. Entering the fire hut, he sat on the prepared seat. Then the brahmin of the Bharadvaja clan approached the Blessed One worshipped, exchanged friendly greetings and sat on a side. Then the Blessed One said, to the brahmin of the Bharadvaja clan.’Was there any conversation between Bharadvaja and the wandering ascetic Magandiya concerning this spread of grass?’ When this was asked the brahmin of the Bharadvaja clan shivered and his hairs stood on end, and said.’This we wanted to tell good Gotama, and even before that good Gotama tells it.’ Even when this conversation was taking place the wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan, and approached the Blessed One.Exchanged friendly greetings with the Blessed One and sat on a side.

Then the Blessed One addressed the wandering ascetic Magandiya. ‘Magandiya, the eye is fond of forms, intent on forms and delight in forms, the eye of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the eye.Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama is a destroyer of humanity, by examining, his bed.’ . .’Magandiya, the ear is fond of sounds, the nose is fond of smells, the tongue is fond of tastes, intent on tastes, and delight in tastes. The tongue of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the tongue. Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama, is a destroyer of humanity, examining his bedstead.’ ‘Magandiya, the body, is fond of touches, …re …The mind is fond of ideas, intent on ideas and delight with ideas. The mind of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the mind. Is it on account of this, that Magandiya said, the recluse Gotama is a destroyer of humanity?’’I said the recluse Gotama is a destroyer of humanity, examining his bedstead.’

‘Magandiya, one is well provided with pleasing, agreeable, forms cognizable by eye consciousness, arousing fondness and sensual desires.In the mean time he knows the arising, fading, the satisfaction, the danger and the escape from forms, as it really is. He dispels and destroys the burning and thirst for forms and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’ Magandiya, one is well provided with pleasing, agreeable sounds cognizable by ear consciousness, re…. smells, cognizable by nose consciousness,…re… tastes cognizable by tongue consciousness, touches,…re… cognizable by body consciousness arousing fondness and sensual desires. In the mean time he knows the arising, fading, satisfaction, danger and the escape from touches, as it really is He dispels and destroys the burning and thirst for touches and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’

Magandiya, when I was a householder, I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. I was provided with three palaces, for the three seasons, one for the rainy season, one for the cold season and another for the hot season. Magandiya, I spent four months in the palace for the rainy season, without males and provided with music. Not coming down to the lower storey, for any reason. In the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensual desires. I dispelled and destroyed the craving, burning and thirst, for sensual desires and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaknig it being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, like a householder, or a householder’s son, quite wealthy and with many resources, well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness, arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. He behaves himself correctly by body, speech and mind. After death, he goes to increase, is born with the retinue of the thirtythree gods and partakes of the five strands of heavenly sensual pleasures attended by nymphs in the Nandana forest. Then he sees a householder partake the five strands of sensual pleasures provided and well attended. Magandiya, do you think, this son of the gods, partaking the five strands of heavenly bliss, attended by those nymphs would envy that householder or the son of the householder and would come back for the five strands of sensual pleasures?’ ‘No, good Gotama. Heavenly sensual pleasures are superior and more exalted than human sensual pleasures.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. Then in the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is. Then I dispelled and destroyed the craving, burning and thirst for sensuality and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaking it being eaten and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, a leper with a diseased, decayed skin, with worms attacking it, would scratch the skin with his nails and would have open bruises and wounds. Then he would burn those wounds in a pit of embers and his friends, co-associates and blood relations would call a doctor to attend on him. After that treatment he would get over his leprosy, and getting well would be able to go where he wished. Then he would see another leper with a diseased, decayed skin, with worms eating the skin, and he scratching it for relief and burning the wounds and bruises in a pit of embers. Would he envy that leper, or the pit of embers, or the treatment given?’ ‘No, good Gotama, when he was diseased, the treatment was necessary. When he got over the illness, no more medicine is necessary.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. In the mean time I knew the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is I dispelled and destroyed the craving, burning and the thirst for sensuality, appeasing the mind internally abode. I see other beings partaking sensuality not satiated with it, being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, a leper with a diseased, decayed skin, worms attacking it, would scratch the skin with his nails and would have open bruises and wounds, would burn those wounds in a pit of embers. His friends, co-associates and blood relations would call a doctor to attend on him. Then treated by the doctor would get over his leprosy, and getting well would be able to go where he wished. Then two strong men would come along and pull this man along to the burning pit of embers. Magandiya, wouldn’t his body writhe to get away from it?’ ‘Yes, good Gotama, his body would writhe to get away from it. What is the reason? Good Gotama fire is unpleasant to contact, the great heat causes much burning.’ ‘Magandiya, fire is unpleasant to contact, produces heat and causes burning to him, only now, or was it unpleasant to contact, produced heat and caused burning earlier too?’ ’Good Gotama, now and earlier too fire is unpleasant to contact, produced heat and caused burning. The leper with a diseased, decayed skin, worms attacking it, scratched the skin with the nails and had open wounds. With a distorted mental faculty, he experienced pleasantness in fire. It is the result of a distorted perception.’ ‘Magandiya, in the same manner, even in the past sensual contact was unpleasant, produced much heat and burning, in the future too sensual contact will be unpleasant, will produce much heat and burning, and sensual contact at present too is unpleasant, produces much heat and burning. Magandiya, these beings not free of greed for sensuality, destroyed by the greed for sensuality, worried by sensual worries, have distorted mental faculties and perceive the unpleasant contact of sensuality is pleasant feeling.

Magandiya, however much the leper would scratch the diseased, decayed skin, eaten by worms and make, open bruises and wounds and would burn the wounds in a pit of embers.Those wounds would not get better but worse and worse. The decay and the ill smell would get worse, and worse. Whatever satisfaction he gets, is through scratching the open wounds and scorching them.. In the same manner Magandiya, beings not free of greed for sensuality, destroyed with greed for sensuality, worried by sensual worries, partake of sensuality, and in this and other way they grow their sensual greed and grow their sensual worries. Whatever little satisfaction they gain is through the five strands of sense pleasures.

Magandiya, have you seen or heard of a king or the chief minister of a king, provided and accomplished with the five strands of sensual pleasures. Have you seen such a one internally appeased, without giving up that sensual, greed, burning and thirst. Or do you see such a one, or will you see such a one in the future?’ ‘No, good Gotama.’ ’Good! Magandiya, you have understood it. I too have not seen or heard of such a one. Nor will hear of such a one. Magandiya, who ever recluses or brahmins abode in the past or abide now or will abide in the future, gave up, give up and will give up the thirst and burning for sensuality and internally appease themselves. By knowing, sensuality, the arising of sensuality, fading of sensuality, the satisfaction of sensuality, its dangers, and the escape from it, as it really is.’

At that time the Blessed One uttered this solemn utterance.

‘Health is the highest gain, extinction is the highest bliss,

The eightfold path is the path to peace and deathlessness.’

When this was said, the wandering ascetic Magandiya said to the Blessed One. ‘These words of good Gotama are excellent, such as Health is the highest gain, and extinction, is the highest bliss.I too have heard these words said, by the teachers of teachers of wandering ascetics.’

‘Health is the highest gain, extinction is the highest bliss. Magandiya, what is that health and what is that extinction?’ When this was asked, Magandiya stroked his own body and hands, saying, ‘That health and extinction is here. Good Gotama, I’m now healthy and without ailments.’

‘Magandiya, like a man born blind, would not see impure and pure forms, would not see, blue, yellow, red or brown forms, would not see even and uneven forms, would not see the constellation, the moon and the sun. He would hear a man with sight say. Wonderful is a white garment, pure and stainless. Then he goes in search of white. A certain man cheats him, giving an oil sprayed coarse garment, saying: Good man this is a white pure stainless garment. He accepts it puts it on and pleased says delighted words- Wonderful is a white garment, pure and stainless.Magandiya, would that blind man, knowing, seeing, accept, wear and utter words of delight?’‘Good Gotama that man, born blind would accept, wear and utter words of delight not knowing and not seeing that oil sprayed coarse garment. He would utter those words of delight, wonderful is a white garment, pure and stainless, placing faith in the man who has sight.’ ‘Magandiya, in the same manner, wandering ascetics of other sects are blind, not knowing and not seeing health and extinction, would say this verse.

Health is the highest gain, extinction is the highest bliss.

Magandiya, this verse was said, by rightfully enlightened perfect ones.of the past.

Health is the highest gain, extinction is the highest bliss.*1)

The eightfold path is the peaceful path to deathlessness.

Now this has become the ordinary one’s verse. Magandiya, this body is the birth place of ill health, abscesses, troubles and ailments, and you say it is good health and extinction.You should have the noble one’s eye to know the health and see extinction.*1)

I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction. Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue, yellow, red or brown forms. Would not see even and uneven forms and would not see the constellation, the moon and the sun. His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. He being treated and taking that medicine does not regain his sight. Magandiya, wouldn’t that surgeon reap fatigue only?’ ‘Yes, good Gotama.’’Magandiya, in the same manner I taught you showing the healthy state and showing extinction, yet you do not know it and see it, and it is only fatigue for me.’

‘I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction.’ ‘Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue, yellow, red or brown forms, nor even and uneven forms. Would not see the constellation, the moon and the sun. Would hear a man with sight saying, wonderful is a white garment, pure and stainless. He goes in search of white. Then a certain man cheats giving him an oil sprayed coarse garment Saying: good man this is a white pure stainless garment. He accepts it, puts it on and pleased says delighted words. Wonderful is a white garment, pure and stainless His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. That surgeon attends to him, giving him purgatives for the head and stomach, and nasal treatment. Then he regains his sight. Soon after, he regains his sight, he dispels the interest and greed for the oil sprayed coarse garment, and considers the man who gave it as an enemy and even thinks to kill him: Indeed since long I have been cheated by this man, with this oil sprayed coarse garment. Saying good man this is a wonderful white garment pure and stainless. Magandiya, in the same manner manner I taught you showing the healthy state and showing extinction You know it and see it, and together with the arising of that sight, you dispel that interest and greed for the five holding masses. Indeed, since a long time I have been cheated by this mind. I have been upholding matter. I have been upholding feelings. I have been upholding perceptions. I have been upholding determinations and I have been upholding consciousness. On account of that holding there is being, on account of being, there is birth. On account of birth, decay, death, grief, wailing, unpleasantness, and distress-Thus is the arising of the whole mass of unpleasantness.

I’m pleased with good Gotama’s Teaching, could I be taught so that I get up delighted from this seat Then Magandiya associate good friends, when you associate good friends, you hear the good Teaching. When you hear the good Teaching, you fall to the method of living according to the teaching. When you fall to the method of living according to the Teaching, you yourself realize the ill health, the abscess, the arrow and the dart. It is here itself that the ill health, the abscess, the arrow and the dart should be completely removed. With the cessation of holding, there comes the cessation of being, with the cessation of being comes the cessation of birth. With the cessation of birth, cease decay, death, grief, wailing, unpleasantness and distress. Thus, ceases the complete mass of unpleasantness

Then the wandering ascetic Magandiya, said to the Blessed One. ‘Now I understand venerable sir, it is as though something over turned was reinstalled. As something covered, is made manifest. As though the path was told to one who had lost his way. As though an oil lamp was lighted for the dark for those with sight to see forms The Blessed One has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination in the dispensation of the Blessed One.’ ‘Magandiya, whoever is of another sect seeking the going forth and the higher ordination in this dispensation should be on probation for four months, after the four months, if the bhikkhus are satisfied, they would give the going forth and the higher ordination. It is to see the improvement in the person. Venerable sir if one of another sect, would have to be on probation for four months, I would be on probation for four years. May the bhikkhus, when satisfied give me the going forth and the higher ordination Magandiya gained the going forth and the higher ordination and soon after the higher ordination, venerable Magandiya abode withdrawn from the crowd diligent for dispelling. He here and now, realized and attained that highest end of the yoke, for which sons of clansmen rightfully leave the household and become homeless.He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Magandiya became a perfect one.

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