Translated from Pali by Sister M. Uppalawanna.
Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.
3. 6 Ariyapariyesanasutta.m (26) The Noble Search.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One putting on robes in the morning, taking bowl and robes entered Saavatthi for the alms round. At that time many bhikkhus approached venerable Aananda and said. : Friend Aananda, it is long, since we heard the Teaching from the Blessed One. Good if we could hear a discourse from the Blessed One—Then friends, approach the dwelling of the brahmin Rammaka, you will be able to hear a talk from the Blessed One himself. Those bhikkhus agreed. The Blessed One having gone the alms round and after the meal was over, returning from the alms round, addressed venerable Aananda. Let us go to the palace of Migaara’s mother to spend the day. Venerable Aananda agreed and the Blessed One approached the palace of Migaara's mother with venerable Aananda, to spend the day. In the evening the Blessed One getting up from his seclusion addressed venerable Aananda and said Let us go to the eastern bath to wash the body. Having washed the body and come out of the bath stood in one robe until the body was dry. Then venerable Aananda said. Venerable sir, the brahmin Rammaka’s dwelling is pleasant, shall we approach it out of compassion. At that time many bhikkhus were gathered in the dwelling of the brahmin Rammaka. Seated they were engaged in a talk on the Teaching The Blessed One stood outside the closed gate, until the talk ended and when it ended cleared his throat to make a noise. The bhikkhus opened the door for the Blessed One and he entered and sat on the prepared seat. Then the Blessed One addressed the bhikkhus; Bhikkhus, with what talk were you seated?. Our talk was on the Teaching and about the Blessed One himself and then the Blessed One arrived. Good bhikkhus, sons of clansmen who have gone forth, leaving the household should sit with a talk on the Teaching. When gathered like this there are two things you could do, either a talk on the Teaching or maintain noble silence.
Bhikkhus, twofold are the searches: The noble search and the ignoble search. What is the ignoble search. Here, bhikkhus, one subject to birth searches birth. One subject to decay searches decay. One subject to illness searches illness. One subject to death searches death. One subject to grief, searches grief. One with defilements searches defiling things. Bhikkhus, what things are subject to birth. Sons and wife are subject to birth. Slaves, men and women, are subject to birth. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to birth. Gold and silver are subject to birth. Bhikkhus, these endearments are subject to birth, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to birth. What things are subject to decay. Sons and wife are subject to decay. Slaves, men and women, are subject to decay. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to decay. Gold and silver are subject to decay. Bhikkhus, these endearments are subject to decay, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to decay. What things are subject to illness. Sons and wife are subject to illness. Slaves, men and women, are subject to illness.Goats, cows, fowl, pigs, horses, cattle and mares, are subject to illness. Gold and silver are subject to illness. Bhikkhus, these endearments are subject to illness, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to illness. What things are subject to death. .Sons and wife are subject to death. Slaves men and women, are subject to death. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to death. Gold and silver are subject to death. Bhikkhus, these endearments are subject to death. Enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to death. Bhikkhus, what is subject to grief Sons and wife are subject to grief. Slaves men and women, are subject to grief..Goats, cows, fowl, pigs, cattle and mares, are subject to grief. Gold and silver are subject to grief. Bhikkhus, these endearments are subject to grief, enslaved and swooned by them one becomes guilty of an offence, and searches for things subject to grief. What things are subject to defilements?. Sons and wife are subject to defilements. Slaves men and women, are subject to defilements.. Goats, cows, fowl, pigs, horses, cattle and mares, are subject to defilement. Gold and silver are subject to defilements. Bhikkhus, these endearments are subject to defilements, enslaved and swooned by them, one become guilty of an offence, searches for things subject to defilements.. Bhikkhus, this is the ignoble search.
Bhikkhus, what is the noble search. Here a certain one subject to birth, knowing its dangers searches the not decaying noble end of the yoke extinction. One subject to decay, knowing the dangers of decay searches the not decaying noble end of the yoke extinction. One subject to illness, knowing the dangers of illness searches the non-ailing noble end of the yoke extinction. One subject to death, knowing the dangers of death searches the deathless noble end of the yoke extinction. One subject to grief, knowing the dangers of grief, searches the non-grieving noble end of the yoke extinction. One subject to defiling, knowing its dangers searches the non-defiled noble end of the yoke extinction. Bhikkhus, this is the noble search.
Bhikkhus, when I was not enlightened, yet a seeker of enlightenment, a subject of birth sought after birth. A subject of decay sought after decay. A subject of illness sought after illness.. A subject of death sought after death. A subject of grief sought after grief. A subject of defilements, sought after defilements.Bhikkhus, I reflected, subject to birth, why should I seek birth? Subject to illness, why should I seek illness. Subject to death, why should I seek death? Subject to grief, why should I seek that. Subject to defiling things, why should I seek that? A subject of birth, who knows the dangers of birth; why shouldn’t I seek that non-born noble end of the yoke extinction? A subject of decay, who knows the dangers of decay, why shouldn’t I seek that not decaying noble end of the yoke? A subject of illness, .who knows the dangers of illness, why shouldn’t I seek that non- ailing noble end of the yoke? A subject of death who knows its dangers, why shouldn’t I seek that deathless noble end of the yoke? A subject of grief, who knows its dangers, why shouldn’t I seek that griefless noble end of the yoke extinction?. A subject to defiling, knowing its dangers, why shouldn’t I seek that not defiling noble end of the yoke extinction?
When in the prime of youth, even with black hair, against the wish of mother and father, when they were crying with tearing eyes, I shaved head and beard, donned yellow robes left the household and became homeless. Become a seeker of good and a seeker of the incomparable peaceful state, I approached Aalaara Kaalaama and said. Venerable one, I want to lead the holy life in this dispensation. Come friend, the wise ones, before long, realise this teaching and abide like the teacher. Bhikkhus, I quickly learned that Teaching, to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith Aalaara Kaalaama would not acknowledge, I abide knowing and realising this Teaching. Indeed he abides knowing and seeing this teaching.Then I approached Aalaara Kaalaama and asked him. Venerable one, how do you abide having realised this teaching? Then Aalaara Kaalaama declared the sphere of no-thingness. Then it occurred to me, it is not only Aalaara Kaalaama who has faith, effort, mindfulness, concentration, and wisdom..I too have faith, effort, mindfulness, concentration and wisdom. What, if I arouse effort to realise this Teaching realised by him. Before long I realised that Teaching and abode. Then I approached Aalaara Kaalaama and asked him. Venerable one, is it this much, the teaching you have realised and abide. Friend, it is this much only, the teaching that I have realised, declare and abide in. Then I said, I too have realised this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life, That whatever Teaching I have realised, that, you too have realised So whatever Teaching I know, that, you too know. Now the two of us are on equal grounds. Let the two of us together guide this following. Bhikkhus, it was in this manner that my teacher, Aalaara Kaalaama honoured me, his pupil, offering me equal status. Then it occurred to me: this teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of no-thingness only. Not satisfied with it I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state, I approached Uddaka Raamaputta and said. Venerable one, I want to lead the holy life in this dispensation. Come friend, wise ones, before long realise this teaching and abide like the teacher. Bhikkhus, I quickly learned that teaching to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith, Uddaka Raamaputta would not acknowledge I abide knowing and realising this Teaching. Indeed he abides knowing and seeing this Teaching. Then I approached Uddaka Raamaputta and asked him. Venerable one, how do you abide knowing and realising this teaching? Uddaka Raamaputta declared the sphere of neither perception-nor non-perception. Bhikkhus, then it occurred to me, it is not only Uddaka Raamaputta who has faith, effort, mindfulness, concentration and wisdom.I too have faith, effort, mindfulness, concentration and wisdom. What if I put forth effort to realise this teaching realised by him. Before long I realised that teaching and abode. Then I approached Uddaka Raamaputta and asked him: Venerable one, is it this much, the Teaching you have realised and abide? Friend, it is this much only, the Teaching, that I have realised, declare and abide Then I said, I too have realised this much and abide in it. Venerable one, it is rare gain for us to meet co-associates like you in the holy life. That whatever, I have realised and abide, that you too have realised and abide. So that whatever Teaching I know, that you too know. Now the two of us are on equal grounds. Come friend, you guide this following. Thus Uddaka Raamaputta my co-associate honoured me as his teacher. Then it occurred to me, this Teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of neither-perception-nor-non-perception only, not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state, wandering in stages, I came to the village of Senaani in Uruwela. There I saw a pleasant plot of land, with a stretch of forest close to it. There, a river with well formed white banks was flowing and in the vicinity was a village to pasture. Then it occurred to me: Indeed this stretch of land is pleasant, there is a forest, and a flowing river. In the vicinity is a village to pasture. Then I sat thinking this is the ideal place for a clansman to make effort.
Then bhikkhus, I a subject of death, knowing the dangers of death was searching the not born noble end of the yoke* and attained extinction. I, a subject of decay, knowing the dangers of decay was searching the non-decaying noble end of the yoke* and attained extinction. I, a subject of illness, knowing the dangers of illness was searching the not ailing noble end of the yoke* and attained extinction. I, a subject of death, knowing the dangers of death was searching the not dying noble end of the yoke* and attained extinction, I, a subject of grief, knowing the dangers of grief was searching, the not grieving noble end of the yoke* and attained extinction. I, a subject to defiling, knowing its dangers, was searching the not defiling noble end of the yoke* and attained extinction. Then knowledge and vision arose to me, my release is unchanged, this is my last birth, there is no more birth*1).
Bhikkhus, it occurred to me. This Teaching that I have realised is deep, difficult to see, and understand, appeasing and exalted, it cannot be realised logically. It is clever and should be understood by the wise. The populace fond of settling and attached to settling, does not see this difficult point, that dependent arising is from this cause.(2) This point too is difficult to see, that is the appeasement of all determinations(3).and the giving up of all endearments(4) destruction of craving, detachment, cessation and extinction. If I teach this to others they would not understand it, and I would only reap fatigue.Then this wonderful stanza occurred to me.
I attained it with difficulty, why should I proclaim it,
By those overcome by greed and hate, this is difficult to be understood
Clever and going against the stream is deep and difficult to see
The greedily attached, do not see it shrouded with a mass of darkness.
Bhikkhus, when I reflected this, my mind bent to non-action, and not to teach. Then to Brahmaa Sahampathi who knew my mind, this thought occurred, the world will disappear, it will vanish, that the Thus gone One has made up the mind to non-action and not declaring the Teaching. Then Brahmaa Sahampatii vanished from the brahmaa world and appeared before me, as a strong man would stretch his bent arm or bend his stretched arm. Brahmaa Sahampatii arranging the shawl on one shoulder and clasping hands towards the Blessed One entreated me,: May the Blessed One preach. There are beings with little defilements, who would fall on account of not hearing the Teaching. There will be those who would realise the Teaching, and Brahmaa Sahampati further said thus.
In the past the Teaching arose in Magadha, impure with blemish.
Open the door to deathlessness sir, by making the pure Teaching to be heard. .
Like a man on top of a rocky mountain would see the populace on all sides
Wise one, the comparison is that, do ascend the rock and teach
Remove the grief of the populace drenched in grief,
Look at them overcome by birth and decay.
Hero, steady and win the battle, leading charioteer,
Abide in the world without a debt.
May the Blessed One teach, there will be those who understand.
Heeding the entreaty of Brahmaa and out of compassion for beings I looked with the eye of the Enlightened One and saw beings with little defilements and with much defilements. Saw beings with sharp mental faculties and weak mental faculties, with good dispositions and weak dispositions. Saw certain ones abiding fearing the other world. Like in a set of blue lotuses, red lotuses and white lotuses, a certain one would be born in the water grow and develop in the water and would bloom below the level of the water. Some others born in the water would grow, develop and bloom, in level with the water and certain others born in the water, grow and develop and stand right above the water and bloom. In the same manner I saw beings with little defilement and with much defilement, with sharp mental faculties, and weak mental faculties, with good dispositions and weak dispositions and certain ones fearing the other world. Then I replied to Brahmaa Sahampati saying a stanza.
. Brahmaa, I have opened the doors of deathlessness,
May those who have ears be released through faith,
With practice we will speak words with the perception of non hurting
And the populace will get the exalted Teaching. . .
Then Brahmaa Sahampati knowing I have made it possible for the Teaching to be heard, worshipped and circumambulated me and vanished from there it self.
. Then it occurred to me to whom shall I give the first discourse? Then I thought this Aalaara Kaalaama is very wise, has been with few defilements for a long time, if I give the first discourse to him, he will indeed realise this Teaching very quickly. Then the gods approached me and told. Venerable sir, he passed away seven days ago. Then the knowledge arose its seven days since he passed away. Then it occurred to me, Aalaara Kaalaama is wise if he had heard this Teaching, he would have realised it quickly. Again, it occurred to me. To whom shall I give the first discourse? Uddaka Raamaputta is very wise and has long been with few defilements. If I give the first discourse to him, he will learn the Teaching quickly. Then the gods approached me and told. Venerable sir, he passed away last night.. Then knowledge arose to me, he passed away, last night. Again it occurred to me, to whom shall I preach the first discourse and who will know this Teaching quickly? Then it occurred to me, these fivefold bhikkhus were of great help, they attended on me until I gave up resolute striving. Then it occurred to me, where are the fivefold bhikkhus living at present? With my purified heavenly eye I saw them abiding in the deer park in Isipatana in Benares. After living as long as I wished in Uruwela, I left to go to Benares by stages . On the way I met, the wandering ascetic Upaka, between Gayaa and the Bo tree and he said. Friend, your mental faculties are pure and your skin colour is pure.Under whom do you lead the holy life, who is your Teacher and whose Teaching appeals to you? I replied him with this verse.
I have overcome everything, know everything. I’m not soiled by anything,
Giving up everything, with the destruction of craving I’m released,
I realised this by myself and have no Teacher.
Or an equal among gods and men
I’m perfect in this world. I’m the incomparable Teacher
By myself I rightfully realised Enlightenment. Cooled and extinguished.
I go to the city of Kaasi, to set the wheel of the Teaching rolling
It is to sound the drum of deathlessness to the blindfolded world.
Friend, as you acknowledge, it seems you are the world winner.
Upaka, all my demeritorious things are overcome, therefore I’m winner.
When this was said the wandering ascetic Upaka, shook his head and said. Friend, it may be so, and turning to a side track, went away.
Then bhikkhus, in stages I went to Benares, to Isipatana and to the deer park, and approached the fivefold bhikkhus. They seeing me approach in the distance settled among themselves. This is that recluse Gotama who gave up striving and returned to a life of abundance. We should not worship or attend on him and should not accept his bowl and robes. We will prepare a seat, if he likes he may sit. Bhikkhus, as I approached, the fivefold bhikkhus, they could not keep to their settlement. One approached to accept the bowl and robes, another prepared a seat, and the third placed water to wash the feet. Yet they addressed me by name. Then I told the fivefold bhikkhus: Bhikkhus, do not address the Thus Gone One by name or as friend. The Thus Gone One is perfect and rightfully enlightened. Bhikkhus, listen, I will advise to attain deathlessness Those following the method, according to the advice given, before long will attain, the highest end of the holy life here and now. .When this was said the fivefold bhikkhus said thus: Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained.. Bhikkhus, the Thus Gone One is perfect, rightfully enlightened. Listen, I will advise to attain deathlessness. Those following the method according to the advice given, before long, will attain, the highest end of the holy life here and now.
For the second time, the fivefold bhikkhus told me. Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained?. For the second time I told the fivefold bhikkhus. Bhikkhus, I have not gone to abundance or abandoned striving. I’m perfect, rightfully enlightened. Listen I will advise, to attain deathlessness. Those following the method according to the advice given, before long will attain, the highest end of the holy life here and now.
For the third time the fivefold bhikkhus said thus: Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Now having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained? When this was said, Bhikkhus, I asked the fivefold bhikkhus. Do you know me of talking like this before?. They said, No, venerable sir. I said, bhikkhus, .the Thus Gone One is perfect, rightfully enlightened. I will advice to attain deathlessness. Those following the method according to the advice given, before long, will attain that highest end of the holy life, here and now and abide. Bhikkhus, I could convince the fivefold bhikkhus. Then I advised two bhikkhus, and three would go for alms. Out of what is brought by three, each one partook one sixth..I sometimes advised three bhikkhus, and two went for alms. Out of what was brought by two, each one partook one sixth.
Bhikkhus, thus advised by me the fivefold bhikkhus themselves subject to birth, knowing the danger of birth, searched for the non-born noble end of the yoke, and attained it. Subject to decay, knowing the danger of decay, searched for the not decaying noble end of the yoke and attained it. Subject to ailing, knowing the danger of ailing searched for the non-ailing noble end of the yoke and attained extinction. Subject to death, knowing the danger of death, in search of the deathless noble end of the yoke attained extinction. Subject to grief, knowing the danger of grief, in search of the griefless noble end of the yoke attained extinction. Themselves subject to defiling, knowing the danger of defiling, in search of the undefiled noble end of the yoke attained extinction. Knowledge and vision arose to them. Their release, was not changeable. They knew this is our last birth, now there is no more birth.
Bhikkhus, these five are the strands of sensual pleasures.What five?. Pleasant agreeable forms arousing fondness cognizable by eye consciousness. Pleasant agreeable sounds arousing fondness cognizable by ear consciousness. Pleasant agreeable smells arousing fondness cognizable by nose consciousness. Pleasant agreeable tastes arousing fondness cognizable by tongue consciousness. Pleasant agreeable touches arousing fondness cognizable by body consciousness. Bhikkhus, these are the five strands of sensual pleasures. Bhikkhus, whoever recluse or brahmin was to partake these five strands of sensual pleasures enslaved, swooned, guilty of an offence, not seeing the danger, and not wise about the escape should know we are in misfortune, have come to destruction and are in the power of death. Like the wild animals that partake of food bound, know we have come to destruction, are in danger, when the hunter comes we will be in his power. Whoever recluse or brahmin was to partake these five strands of sensual pleasures not enslaved, not swooned, not guilty of an offence, seeing the danger and wise about the escape, should know we are not in misfortune, have not come to destruction and are not in the power of death. Like the wild animals in the forest that partake of food unbound. They should know we do not come to destruction and are not in danger. When the hunter comes we will not be in his power. In the same manner those recluses or brahmins will not be in the power of death,
Like the wild animals wandering in the declivity would go with confidence, stand with confidence, sit with confidence and would lie with confidence. What is the reason. Bhikkhus, they are out of sight of the hunter. Bhikkhus, in the same manner, the bhikkhu secluded from sensual desires and evil thoughts with thoughts and thought processes and with joy and pleasantness born of seclusion abides in the first jhaana. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu, over coming, thoughts and thought processes, the mind internally settled and brought to one point, will be without thoughts and thought processes. With joy and pleasantness born of concentration he would attain to, abide in the second jhaana.. Bhikkkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu with equanimity to joy and detachment abides mindful and aware and also experiences pleasantness with the body and attained to abides in the third jhaana. To this abiding the noble ones say, abiding mindfully in equanimity. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one, has gone beyond the sight of death.
Again the bhikkhu, dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, purifies mindfulness with equanimity. Without unpleasantness and pleasantness and mindfulness purified with equanimity he attained to, abides in the fourth jhaana. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death.
Again the bhikkhu having overcome all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless, attained to, abides in the sphere of space. Bhikkhus, to this said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death. Having overcome all the sphere of space with consciousness is boundless attained to, abides in the sphere of consciousness. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having destroyed the feetless one has gone beyond the sight of death. Having overcome all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Having overcome all the sphere of no-thingness attained to abides in the sphere of neither perception nor non-perception. Overcoming all the sphere of neither-perception –nor-non-perception attains to the cessation of perceptions and feelings.. Seeing it with wisdom too desires get destroyed. Bhikkhus, to this is said, the bhikkhu has blindfolded death. Destroying the feetless one has gone beyond the sight of death. Crossing over to the beyond he goes with confidence, stands with confidence, sits with confidence and lies with confidence .What is the reason Has gone beyond the sight of death.
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One. . . .
Notes
1. The not born, not decaying, not ailing, not dying, not grieving, not defiled end of the yoke which is extinction ‘ajaata.m,ajara.m, abhyadhi.m, amata.m, asokam, asankhilittha.m anuttara.m yogakhema.m nibbaana.m. It is by realising these things, that the fivefold bhikkhus attained extinction. It’s clear that it’s to one born that the rest comes, ie decay,ailments,death, grief, and defiling . So it is the cause for birth that has to be dispensed. Isn’t the desire to be this and that the reason for birth.
2 The populace fond of settling and attached to settling, does not see this difficult point that dependent arising is from this cause.’Aalayaraamaa kho panaaya,m pajaa aalayarataa aalayasammuditaa. Aalayaraamaaya kho pana pajaaya aalayarataaya aalayasammuditaaya duddasa.m ida.m .thaana.m yadida.m idappaccayataa pa.ticcasamuppaado. The Blessed One tells clearly that dependent arising is a result of our settling in various ways. The undoing of this settlement is dependent cessation. This is a mental settlement
.3 The appeasement of all determinations.’sabbasankhaarasamatho’Determinations are threefold, as bodily, verbal and mental. Bodily determinations are in-breaths and out breaths, as these are bound up with the body and always with the body, they are bodily determinations. Verbal determinations are thinking and pondering, It is always after thinking and pondering that one speaks. So thinking and pondering are verbal determinations. Perceptions and feelings are bound up with the mind and are mental determinations. To appease these the Blessed One recommends the jhaanas, in the order of rising, and it is after attaining to the highest attainment that one could experience cessation of perceptions and feelings.This if done with the right knowledge, the Blessed One says one could attain extinction.
4, Giving up of all endearments.’sabbuupadhipa.tinissaggo.’ endearments are explained in this Sutta, and it is their relinquishing that has to be done.
Cuulahatthipadopamasutta.m- (27)The Minor Discourse of the Simile
of the Elephant’s Footprint.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time the brahmin Jaanussoni was traveling in a chariot completely covered in white and seeing the brahmin Pilotika walking in the distance. asked him, from where is good Vacchaayana coming at this time of the day
Friend, I am now come from the presence of the Blessed One. What does good Vacchaayana think of the recluse Gotama’s accomplishment of wisdom? Does he think he is wise? Who am I to know the wisdom of the recluse Gotama? It should be somebody like him to know the level of wisdom of the recluse Gotama. Indeed good Vacchaayana praises the recluse Gotama much Who am I to praise the recluse Gotama?. Out of the praiseworthy the recluse Gotama is one. He is chief among gods and men. Good Vacchaayana, seeing what good in the recluse Gotama praises him in this manner? Like a clever elephant hunter, who has entered an elephant grove, seeing the footprint of an elephant huge in length and breadth would come to the conclusion, indeed this is the foot print of a huge elephant. In the same manner I seeing these four characteristics in the recluse Gotama conclude. Indeed the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed and the Community of bhikkhus are well established: What four?
Friend, I see a certain wise warrior, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that the recluse Gotama had gone to a certain village or hamlet. Then they build up a question, approach the recluse Gotama and ask this question from him. Then he replies in this manner and by that they draw him for a dispute.Then he hears that the recluse Gotama has come to a certain village or hamlet so forming a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this first characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One’s Teaching is well proclaimed and the community of bhikkhus have come to the right path.
Again, I see a certain wise brahmin a forceful clever disputer, who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had built up a question, and approached the recluse Gotama, asked this question, when asked he had replied in this manner and they had drawn him to a dispute .Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this second characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One’s Teaching is well proclaimed and the community of bhikkhus has come to the right path..
Again I see a certain wise householder, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. He hears that the recluse Gotama had gone to a certain village or hamlet.Then they made up a question, approached the recluse Gotama, asked this question, and he had replied in this manner had drawn him to a dispute thus. Then he hears that the recluse Gotama has come to a certain village or hamlet and making up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant. He does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. Seeing this third characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened. The Blessed One’s Teaching is well proclaimed and the community of bhikkhus have come to the right path..
Again, I see a certain wise recluse, a clever forceful disputer who could even split a hair, wandering about, thinking he is wise. Then he hears that when the recluse Gotama had gone to a certain village or hamlet. they had made up a question, had approached the recluse Gotama and asked this question. He had replied in this manner and had drawn him to a dispute. Then he hears that the recluse Gotama has come to a certain village or hamlet and building up a question approaches the recluse Gotama. The recluse Gotama advises, instructs, makes the heart light and pleasant, he does not even ask the question, so where is a dispute, they become all round disciples of the recluse Gotama. They ask for the going forth, to leave the household and become homeless. Withdrawn from the crowd would abide diligent for dispelling. For whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life they here and now realise, and abide. They say, our mind nearly perished, now it is happy. Earlier we were not recluses although we thought we were recluses. Earlier we were not brahmins, yet we thought we were recluses and brahmins. Not perfect, we acknowledged we were perfect. Now we are perfect. Seeing this fourth characteristic of the recluse Gotama I have come to the conclusion that the recluse Gotama is rightfully enlightened, the Blessed One’s Teaching is well proclaimed and the community of bhikkhus has come to the right path..
When this was said, the brahmin Jaanussoni got down from his completely white chariot, arranged his shawl on one shoulder and clasping his hands towards where the Blessed One was repeated the words ‘I worship that Blessed One perfect and rightfully enlightened ‘ three times. And said some day we will see good Gotama and have a conversation on this with him.Then the brahmin Jaanussoni approached the Blessed One, exchanged friendly greetings and sat on a side. Seated the brahmin Jaanussoni repeated the complete conversation between himself and the brahmin Pilotika. Then the Blessed One said brahmin, the simile of the elephant’s footprint is not complete. I will explain it to you completely, listen and attend carefully.
Brahmin, like the elephant hunter gone to the elephant grove would see a footprint of an elephant huge in length and breadth. If he is clever he would not come to the conclusion, indeed this is the foot- print of a huge elephant. What is the reason: In the elephant grove there are she elephants by the name Vaamanikaa, they too have huge footprints like that. He ignores it and sees the footprint of an elephant huge by the length and breadth and placed at a high altitude. If he is a clever elephant hunter, he would not come to the conclusion, indeed this is the foot print of a huge elephant. What is the reason? In the elephant grove there are she elephants by the name uccaakaalarikaa, Who also have huge footprints..Ignoring that, he sees the foot- print of an elephant huge by the length and breadth placed at a high altitude and also furrows made with the tusk at a high altitude. If he is clever, he would not come to the conclusion, indeed this is the footprint of a huge elephant: What is the reason?. In the elephant grove, there are she elephants, by the name uccaakanerukaa. They too have huge footprints. Ignoring that he sees the footprint of an elephant placed at a high altitude and also furrows made with the tusk at a high altitude, and branches broken from a high altitude and sees the elephant himself at the root of a tree, in the open, standing, sitting or lying. Then he comes to the conclusion indeed this is the huge elephant. In the same manner brahmin, the Thus Gone One arises in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He declares to the world together with its Maaras, Brahmaas, the community of recluses and brahmins gods and men, that Teaching good at the beginning, in the middle and at the end full of meaning even in the letter, complete in every way stating the pure holy life. Hearing this a householder or a householder’s son, born to some clan, gains faith in the Thus Gone One. With that faith he reflects. The life in a household is full of defilements, going forth is like open space. It is not easy for one living a household life to lead the holy life complete and pure without defilements. What if I shave head and beard, don yellow robes and go forth as a homeless. Later he gives up a little wealth, or much wealth, a small circle of friends, or a large circle of friends, shaving head and beard, and donning yellow robes goes forth as a homeless.
Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. .Abstaining from low sexual intercourse leads the holy life .Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Giving up slandering, hearing here does not say it elsewhere, to split these, hearing elsewhere does not say it here to split those, Thus he unites the split, promotes unity, fond of unity talks words to unite. Giving up rough talk, says pleasant words pleasing to the ears, .and words going straight to the heart of the populace at large. Abstains from frivolous talk. Says appropriate words, that are truthful, meaningful, in accordance with the Teaching and Discipline, those words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women, Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, .horses and mares.
Abstains from accepting fields and wealth, and abstains from doing the work of a messenger. Abstains from buying and selling. Abstains from unfair ways of weighing and measuring. Abstains from cutting, severing, destroying, highway robbery, and wrong ways of obtaining morsel food.
Satisfied, covering the body with robes, and feeding the belly with morsel food, goes with all the belongings where ever he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes and feeding the belly with morsel food, goes with all the belongings where ever he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally. Seeing a form with the eye, does not take the sign or the elements .To him that abides with the mental faculty of the eye uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the eye..Hearing a sound with the ear,- Cognizing a smell with the nose- tasting a taste with the tongue,- Cognizing a touch with the body- Cognizing an idea with the mind, does not take the sign or the element. To him that abides with the mental faculty of the mind uncontrolled, may trickle demeritorious things of covetousness and displeasure, he abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties(1). Coming forward and returning is aware, looking on and looking aside is aware, bending and stretching is aware, bearing bowl and the three robes is aware, tasting, drinking, eating and enjoying is aware, going, standing, sitting, lying, awake, and keeping silence is aware.
Endowed with this mass of virtues, with this control of the mental faculties of the noble ones, with the mindful awareness of the noble ones abides in a secluded dwelling, a forest, the root of a tree, a mountain grotto or cave, a charnel ground, a jungle forest, an open space, or a heap straw.. Returning from the alms round and after the meal is over, sits in a cross legged position, the body placed straight and mindfulness established in front.
Dispelling covetousness for the world he abides, cleaning the mind of covetousness .Dispelling anger he abides cleaning the mind of anger, compassionate for all born lives. Dispelling sloth and torpor he abides, mindful and aware of a perception of light, mindfully cleaning sloth and torpor from the mind. Dispelling restlessness and worry he abides with a mind internally appeased and cleans the mind of restlessness and worry. Abides with doubts dispelled without doubts of meritorious things that should be done
The bhikkhu having dispelled the five hindrances of the mind, making the minor defilements weak through wisdom, away from sensual thoughts and away from demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana. Brahmin, to this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude .yet, that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again brahmin, the bhikkhu overcomimng thoughts and thought processes, the mind internally appeased, brought to a single point, without thoughts and thought processes and with joy and pleasantness born of concentration attained to abides in the second jhaana. To this is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu with equanimity to joy and detachment abides mindful and aware, and experiencing pleasantness with the body attained to abides in the third jhaana. To this the noble ones say abiding in pleasantness mindful of equanimity.This is called the footprint of the Thus Gone One, the dwelling of the Thus gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus have gone the right path. Again, brahmin, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness, and mindfulness purified with equanimity attained to abides in the fourth jhaana. Brahmin.This also, is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One.The noble disciple does not conclude yet that the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There, I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly. Saw them arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind , not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing. Brahmin, this too is called the footprint of the Thus Gone One, the dwelling of the Thus Gone One, the delight of the Thus Gone One. The noble disciple does not conclude yet, that the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus has gone the right path.
When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness, this is the path to the cessation of unpleasantness, as it really is. Knows these are desires, these are the arising of desires, these are the cessation of desires, and this is the path, to the cessation of desires as it really is. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened. The Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path. When he knows this and sees this, his mind is released from sensual desires. It’s released from the desires to be, and from desires of ignorance (2) When released knows, am released, knowledge arose, birth is destroyed, the holy life is lived to the end. What should be done is done, there is nothing more to wish. Brahmin, this too is called the footprint of the Thus Gone One, the home of the Thus Gone One, the delight of the Thus Gone One. The noble disciple at this point concludes, the Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed, the Community of bhikkhus have gone the right path..Brahmin, in this manner, the simile of the footprint of the Blessed One is complete.
Then the brahmin Jaanussoni said, good Gotama, now I know, it is like something overturned is reinstalled , something covered is made manifest, it is as the path is told to one who has lost his way, as an oil lamp was lighted for those who have eyes to see forms. Thus good Gotama has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I
be remembered as a lay disciple from today until life lasts. . . . .
Notes.
Experiences the untouched pleasure of the mental faculties ‘ ajjhattam abyaasekasukha.m pa.tisa.m vedeti’ A person who controls the mental faculties aims to experience this pleasure, with much pressure, that is his mind should not change on account of any data that come through the six spheres of mental contact. When the bhikkhu becomes an ‘arahant ‘ a perfected one this becomes a constant pleasure to him. Whatever the circumstance may be his mind does not change on account of a contact at one or the other door of the mental faculties.
Is released from the desires of ignorance.’avijjaasavaapi citta.m vimuccati‘ The desires of ignorance always come through the six spheres of contact. Whatever data we collect through seeing,hearing, smelling, tasting, touch of the body, and cognizing ideas, we take that data as agreeable, pleasant, and mine, and this is called ignorance.
1.3.8. Mahaahatthipadopamasutta.m-(28) The Major Discourse on the Simile of the Elephant’s Footprint.
I heard thus.
At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then, venerable Saariputta addressed the bhikkhus “Friends, bhikkhus, just as the foot prints of all moving things get included in the footprint of the elephant and it becomes the biggest. Just so all things of merit get included in the four noble truths. What four? The noble truth of unpleasantness, the noble truth of its arising, the noble truth of its cessation, and the noble truth of the path, to the cessation of unpleasantness.
Friends, what is the noble truth of unpleasantness. Birth is unpleasant, decay, death, grief, lament, displeasure and distress are also unpleasant. Not to get one’s desires is unpleasant, in short the five holding masses are unpleasant. Friends, bhikkhus, what are the five holding masses? They are the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness? Friends, what is the holding mass of matter: The four primary elements and the held on body from the four primary elements is the holding mass of matter. What are the four primary elements: Earth, water, fire and air are the four primary elements.
Friends, what is the earth element: There is internal earth element and external earth element. What is internal earth element. Whatever hard rough matter internally held as mine, such as hair of head and body, nails, teeth skin, flesh, nerves, bones, bone marrow, kidneys, heart, liver pleura, lungs lower intestines, bowels, belly, excreta, and any other hard, rough internally held matter, all that is internal matter. All this internal earth element, and external earth element, go as earth element..That is not mine, am not that, it is not my self. This should be known as it really is, with right wisdom. Seeing this, as it really is, with right wisdom, the mind should be detached from the earth element, There comes a time when the external water element is agitated, at that time the external earth element is closed up, in it .That shows the agedness and impermanence of the earth element. So why hold on to this body of three hundred bones as this is mine, am that, it is my self.. Again others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause. What is the cause? Contact is the cause He reflects that contact is impermanent, feelings are impermanent, that perception is impermanent, determinations are impermanent, and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.
In the Simile of the saw the Blessed One said, even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated, in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done.If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful . It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful.In the same manner the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, if the mind does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity.
Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much, has done a lot.
Friends, what is the water element. There is internal water element and external water element. What is the internal water element. Whatever internal personal water, held as bile, phlegm, pus, blood, sweat and oil of the skin, tears and oil of the eye, spit and snot, synovial fluid and urine, whatever any other held cohesiveness is the internal water element. This internal water element and the external water element, all go as water element. That is not mine, am not that, its not my self. This should be seen with right wisdom, as it really is. Thus seeing it with right wisdom, as it really is, the mind should be detached from the water element.There’s a time when the external water element agitates, it overflows villages and hamlets, towns and states, and the whole state. There is a time when the water in the ocean recedes as far as seven hundred miles, one thousand four hundred miles, two thousand one hundred miles, two thousand eight hundred miles, three thousand five hundred miles, four thousand two hundred miles, and recedes four thousand nine hundred miles. Friends, there is a time when the water in the ocean stands up to seven palms, six palms, five palms, four palms, three palms, two palms, a single palm. There’s a time when the water in the ocean stands up to the height of seven men, six men, five men, four men, three men, two men, one man. It stands up to the height of half a man, stands only waist deep, only knee deep, only up to the ankle. There is a time when the water in the ocean is not enough to wet the toes. This, is evidence of the agedness and impermanence of the external water element. So why hold on to this body of three hundred bones? As this is mine, am that, it’s my self. Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects that contact, those feelings, those perceptions those determinations and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks, and weapons. In the Simile of the saw it has been said by the Blessed One. Even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established. The body appeased and without anger. The mind concentrated will be in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. The dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus, settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot. .
Friends, what is the fire element. There is internal and external fire element What is internal fire element? Whatever internal personal heat, the burning that causes decay, the digestion of whatever is enjoyed eaten and tasted. The internal fire held as mine, and any other fiery thing that is internal is internal fire element. The internal fire element and the external fire element go as fire element. That is not mine, I’m not that, it’s not my self. This should be known as it really is, with right wisdom. Thus the mind should be detached from the fire element. There is a time when the fire element agitates villages and hamlets, towns and states, and complete states. It comes to the end of the green, end of the forest, to the coast, to the water’s end, or to some pleasant stretch of land and extinguishes, owing to lack of fuel. There is a time when fire originates in the stem of a cock’s feather or in a lump of veins.
That’s evidence of the agedness and impermanence of the external fire element So why hold this body of three hundred bones as this is mine, I’m that, it’s my self? Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings have arisen to me with a cause. What’s the cause? Contact is the cause He reflects, contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons. In the Simile of the saw it has been said by the Blessed. Even when robbers and bandits cut limb after limb with a two handled saw, if the mind of the bhikkhu is defiled he has not done the duties in my dispensation. It will be my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. thus the dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful, in the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.
Friends, what is the air element. There is internal air element and external air element. What is internal air element The internal personal airiness that is held, as up going winds, down going winds, winds in the stomach and bowels. Winds going up and down limbs, in-breaths and out-breaths and any other airiness held as mine, is internal air element.This internal and external air element goes as air element. That is not mine, am not that, it’s not my self. This should be seen with right wisdom, as it really is and the mind should be detached from the air element.
Friends, there is a time when the external air element is agitated and it wields power over village and hamlet, town and state and over the complete state. In the last months of the Summer there is a time when the wind has to be sought by fanning. Then water does not flow and blades of grass do not move. That is evidence of agedness and, impermanence of the external air element. So why hold to this body of three hundred bones as this is mine, I’m that, it’s my self?. Again, others .may revile, blame, arouse and distress the bhikkhu, then he knows. These unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.. In the Simile of the saw, the Blessed One has said, when robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of it, he has not done the duty in my dispensation. It should be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger and the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done.When the bhikkhu reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, if the mind does not settle in merit with equanimity, he should be remorseful on account of it. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter –in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, does not settle in merit with equanimity, he should be remorseful.. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, when the bhikkhu reflected the Enlightened One, the Teaching, and the Community of bhikkhus if the mind settled in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.
Friends, an enclosure made in space with sticks, creepers, grass, and mud is a house likewise an enclosure made out of bones, nerves and flesh is matter. When the internal eye is unimpaired, external forms do not come to the purview, with the complementary coming together, the respective consciousness does not arise When the internal eye is unimpaired, external forms come to the purview, without the complementary coming together, the respective consciousness does not arise. .When the internal eye is unimpaired, external forms come to the purview, with the complementary coming together, the respective consciousness arises. Whatever matter arises there from, goes to the holding mass of matter. Feelings to the holding mass of feelings. Perceptions to the holding mass of perceptions. Determinations to the holding mass of determinations and whatever consciousness goes to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together). The Blessed One has said, he who sees dependent arising, sees the Teaching, He who sees the Teaching sees dependent arising*2) Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness*3) Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness*4).. When this is done, the bhikkhu has done much. When the internal ear is unimpaired—the nose is unimpaired, --the tongue is unimpaired,--the body is unimpaired, When the mind is unimpaired, external ideas do not come to the purview, with the complementary coming together the respective consciousness does not arise.When the mind is unimpaired, external ideas come to the purview, without the complementary coming together, the respective consciousness does not arise. When the mind is unimpaired, external ideas come to the purview, and with the complementary coming together the respective consciousness arises. Whatever matter produced there, goes to the holding mass of matter. Feelings, to the holding mass of feelings. Perceptions, to the holding mass of perceptions. Determinations, to the holding mass of determinations. Consciousness to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together. The Blessed One has said, he who sees dependent arising.sees the Teaching. He who sees the Teaching sees dependent arising. Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness. Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness, The bhikkhu who has done this much has done a lot.
Venerable Saariputta said thus and those bhikkhus delighted in the words of venerable Saariputta,
Notes.
1. His mind springs forward with the sign and elements, is pleased settled and released. ‘ tassa dhaataarammana.m eva citta.m pakkhandati pasiidati santiti,t,thati’ This springing of the mind is -always for a change in the mind, it causes a feeling to arise. Here the bhikkhu has overcome a disagreeable feeling becomes pleased, gets settled and finds release of the mind, instead of being disagreeable and averse to that situation and feeling. This is a development to the bhikkhu. Several such developments and growths should come to the bhikkhu in his development up to arahanta.The sign is the thought, or attention and the elements are the things that mattered at one or the other sense door. ie a sight, a sound etcetra..
2.He who sees dependent arising sees the Teaching. He who sees the Teaching sees dependent arising.’yo paticcasamuppaada.m passati, so dhamma.m passati. Yo dhamma.m passati so patticcasamuppaada.m passati’ This reciprocal statement tells us that we have to understand dependent arising to understand the Teaching. Dependent arising means anyone born, is subject to decay, ailments, death, grief, lament and unpleasantness. There are some other ways of explaining Dependent Arising. Here it is necessary that we remove the cause; birth. It is not an easy task to remove the intention ‘to be’.
The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness.'yo emesu pancupaadaanaskandesu chando aalayo anusayo ajjhosaana.m, so dukkhasamudayo’ Thus we see that the interested following up of material things external and internal and thinking they are mine is the holding mass of matter, and is the arising of unpleasantness. The interested following up of feelings external and internal and thinking they are mine is the holding mass of feelings, which is the arising of unpleasantness. External feelings are born on account of contact at the six doors of mental contact, and internal feelings are born when the idea gets ingrained that the feeling is mine.The interested following up of perceptions thinking they are mine is the holding mass of perceptions, and this too is the arising of unpleasantness. Perceptions are born on account of contacts at one or other of the doors of mental contact. Or they may be born in imagination.The interested following up of determinations, thinking they are mine is the holding mass of determinations, this is the arising of unpleasantness. The interested following up of consciousness through one or the other of the doors of mentality is the holding mass of consciousness, this is also unpleasant.
Dispelling the interest and greed for the five holding masses is the cessation of unpleasantness. This is a very slow and tedious process which has to be done with care and attention..
3. 9. Mahaasaaropamasutta.m (29) The Major Discourse on
Heartwood
I heard thus.
At one time the Blessed One lived on vultures’ peak in Raajagaha soon after Devadatta had left the dispensation and the Blessed One addressed the bhikkhus on account of Devadatta.
“Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith and becomes a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death, saying only a few declare the complete ending of this mass of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Satisfied with it, his desires fulfilled with that gain, honour and fame, he praises himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise.He becomes intoxicated and negligent on account of that gain honour and fame and abides in unpleasantness*1).Like a man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood would ignore the heartwood, sapwood, bark and shoots, and cutting the branches and leaves would carry them away thinking it’s the heartwood. – A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, branches or leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood, sapwood, bark and shoots. He has cut the branches and leaves and is carrying them away thinking that it is the heartwood, Whatever work he has to do with the heartwood, to that he would not come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death leaves the household out of faith. He becomes homeless thinking I am submerged in grief, lament unpleasantness, displeasure, distress and death and says only a few declare the complete ending of this mass of unpleasantness. Gone forth he is reborn in gain, honour and fame. Satisfied with that, and his desires fulfilled he praises himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise.Thus he becomes intoxicated and negligent on account of that gain, honour and fame and lives in unpleasantness. Bhikkhus, to this is said, the bhikkhu has come to the end of the holy life among the branches and leaves.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith and becomes a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. He says only a few declare the complete ending of this mass of unpleasantness..Gone forth thus he is reborn in gain, honour and fame. Satisfied with it desires not fulfilled with that gain, honour and fame he does not praise himself or disparage others. He is not intoxicated and not negligent on account of that gain honour and fame and takes upon himself to observe the virtues. Satisfied with it and desires fulfilled he praises himself and disparages others. Saying my virtues are pure, these others are evil, and become intoxicated and negligent abides in unpleasantness*.Like a man in need of heartwood wandering in search heartwood, coming to a standing tree with heartwood would ignore the heartwood and sapwood. Cutting the shoots would carry them away thinking that is the heartwood.A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, branches or leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood, sapwood, and bark.Cutting the shoots he is carrying them away thinking that it is heartwood. Whatever work he has to do with the heartwood, to that he would not come.Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith.Becoming a homeless, thinking I am submerged in grief, lament unpleasantness, displeasure, distress and death, would say only a few make known the complete ending of this mass of unpleasantness. Having gone forth thus is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled he would not praise himself nor disparage others. He would .take upon himself to observe the virtues. Satisfied with it and his desires fulfilled he would praise himself and disparage others. My virtues are pure, these others are evil without virtues. Become intoxicated and negligent, he abides in unpleasantness.*. Bhikkhus, to this said, the bhikkhu has come to the end of the holy life among the shoots.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death leaves the household out of faith. Become a homeless he thinks, I am submerged in grief, lament, unpleasantness, displeasure, distress and death, only a few make known the complete ending of this mass of unpleasantness Having gone forth thus is reborn in gain, honour and fame. Satisfied with it, yet his desires not fulfilled with that gain, honour and fame does not praise himself or disparage others. Not intoxicated and not negligent on account of that gain honour and fame takes upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, does not praise himself and disparage others. Not intoxicated and not negligent takes upon himself the endowment of concentration. Satisfied and his desires fulfilled with the endowment of concentration, praises himself and disparages others—I am concentrated with the mind in one point other bhikkhus are with distracted minds, intoxicated and negligent, on account of the endowment of concentration abides in unpleasantness*. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood ignoring the heartwood and the sapwood would cut the bark and carry it away thinking that is the heartwood. – A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, and the branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood has ignored the heartwood and the sapwood has cut the bark and is carrying it away thinking it’s the heartwood. Whatever work he has to do with the heartwood, he would not come to that. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith and become a homeless thinking I’m submerged in grief, lament unpleasantness, displeasure, distress and death. He would say, only a few declare the complete ending of this mass of unpleasantness. Gone forth thus is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled with that gain, honour and fame, he wouldn’t praise himself nor disparage others. He would take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration Satisfied and his desires fulfilled with the endowment of concentration would praise himself and disparage others. Saying I,m concentrated with the mind in one point, other bhikkhus are with distracted minds. Intoxicated and negligent on account of the endowment of concentration would abide in unpleasantness. Bhikkhus, to this said, the bhikkhu has come to the end of the holy life in the bark.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death would leave the household out of faith and would become a homeless, thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death, saying only a few declare the complete ending of this mass of unpleasantness. Having gone forth thus, he is reborn in gain, honour and fame. Satisfied with it and his desires unfulfilled would not praise himself or disparage others, and not intoxicated nor negligent on account of that gain honour and fame, would diligently takes upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, would not praise himself and disparage others. Not intoxicated nor negligent would take upon himself the endowment of concentration. Satisfied and his desires not fulfilled with the endowment of concentration would not praise himself or disparage others. Not intoxicated and not negligent would take upon himself to attain knowledges and vision. Satisfied and his desires fulfilled with the endowment of knowledges and vision would praise himself and disparages others.Saying I abide knowing and seeing. Other bhikkhus abide not knowing and not seeing, intoxicated and negligent on account of the endowment of knowledges and vision would abide in unpleasantness*. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood would ignore the heartwood, cut the sapwood and carry it away thinking, it is the heartwood.. A wise man seeing him would say: This good man does not know the heartwood, sapwood, bark, shoots, the branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood ignoring the heartwood has cut the sapwood and is carrying it away thinking it is the heartwood. Whatever work he has to do with the heartwood, to that he would not come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith and become a homeless. Thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. Only a few declare the complete ending of this mass of unpleasantness. Gone forth thus, is reborn in gain, honour and fame. Satisfied with it, yet desires not fulfilled with that gain, honour and fame would not praise himself or disparage others. He would take upon himself to observe the virtues. Satisfied with it and desires unfulfilled, with the endowment of virtues would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration Satisfied with it and his desires not fulfilled with the endowment of concentration would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself to develop knowledges and vision. Satisfied, and desired fulfilled he would thinks. I abide knowing and seeing, these other bhikkhus abide not knowing and not seeing. Intoxicated and negligent on account of the endowment of knowledges and vision would abide in unpleasantness. Bhikkhus, to this is said, the bhikkhu has come to the end of the holy life in the sapwood.
Here, bhikkhus, a certain son of a clansman victimised by birth, decay and death would leave the household out of faith and become a homeless thinking I am submerged in grief, lament, unpleasantness, displeasure, distress and death. Saying only a few declare the complete ending of this mass of unpleasantness Gone forth thus is reborn in gain, honour and fame. Satisfied with it, and his desires unfulfilled with that gain, honour and fame would not praise himself or disparage others. Not intoxicated nor negligent on account of that gain honour and fame would take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues, would not praise himself and disparage others. Not intoxicated and not negligent would take upon himself the endowment of concentration. Satisfied with it and his desires unfulfilled with the endowment of concentration would not praise himself or disparage others. Not intoxicated and not negligent would take upon himself to attain knowledges and vision. Satisfied with it and desires not fulfilled with the endowment of knowledges and vision would not praise himself nor disparage others. Not intoxicated nor negligent on account of the endowment of knowledges and vision would take upon himself to attain the timeless release of mind. Bhikkhus, it is not possible that the bhikhu should fall from the timeless release of mind.. Like a man in need of heartwood wandering in search of heartwood, coming to a standing tree with heartwood would cut the heartwood and carry it away knowing it is heartwood.. A wise man seeing him would say: This good man, knows the heartwood, sapwood, bark, shoots, branches and leaves. So this man in need of heartwood, wandering in search of heartwood, coming to a standing tree with heartwood, has cut the heartwood and is carrying it away knowing that it is the heartwood. Whatever work he has to do with the heartwood, to that he would come. Bhikkhus, in the same manner, a certain son of a clansman, victimised by birth, decay and death would leave the household out of faith. Become a homeless would think I’m submerged in grief, lament unpleasantness, displeasure, distress and death. Saying only a few declare the complete ending of this mass of unpleasantness.Gone forth thus, is reborn in gain, honour and fame. Satisfied with it and his desires not fulfilled with that gain, honour and fame, would not praise himself nor disparage others. Would.take upon himself to observe the virtues. Satisfied with it and his desires not fulfilled with the endowment of virtues would not praise himself nor disparage others. Not intoxicated nor negligent, would take upon himself the endowment of concentration Satisfied with it and his desires not fulfilled with the endowment of concentration would not praise himself nor disparage others. Not intoxicated and not negligent would take upon himself to develop knowledges and vision Satisfied with it and desired unfulfilled with the endowment of knowledges and vision would take upon himself to attain the timeless release of mind. Bhikkhus, it is not possible that the bhikkhu should fall from the timeless release of mind*.2)
So then, bhikkhus, the holy life is led not for, gain, honour and fame, not for the endowment of virtues, not for the endowment of concentration, not for the endowment of knowledges and vision. Bhikkhus, it is for the unshakable release of mind*,2) that is the essence and end of the holy life, .
The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.
Notes. *
1. Intoxicated and negligent on account of the endowment of concentration abides in unpleasantness.’so taaya samaadhisampadaaya majjati pamajjati pamaada.m aapajjati pamatto samaano dhukkha.m viharati’ We see the bhikkhu abiding in unpleasantness on several occasions when he is intoxicated and negligent over his gain honour and fame, attainment of virtues, attainment of concentration, attainment of knowledges and vision. The person who has realised the timeless release of mind only does not abide in unpleasantness. The lessening of unpleasantness starts with the attainment of the entry into the stream of the Teaching and reaches the climax with the attainment of extinction. Arahatta.
2. The timeless release of mind, the unshakable release of mind.’asamaya vimokkha.m aaraadeti’ ‘akuppaacetovimutti’ This is the attainment of extinction, when attained to it, unpleasantness is not experienced any more.
3 10. Cuulasaaropamasutta.m- (30) The Shorter Discourse on the
Simile of
the Heartwood..
I heard thus.
At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then the brahmin Pingaalakoccha approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One: Good Gotama, these recluses and brahmins, with followers and teachers of followers are famous ford makers They are the highly considered Puraana Kassapa, Makkhali Gosaala, Ajita Kesakambali, Pakudha Kaccaayana, Sa~n~njaya Bela.t.thaputta and Nigan.tha Naataputta. Venerable sir, did they all realise their view completely or didn’t they. Or is it that some realised and some did not realise? Brahmin, whether they all realised their view completely or did not realise their view completely, or some realised and some did not realise, leave it alone. I will teach it listen carefully and attentively. The brahmin Pingaalakoccha agreed and the Blessed One said:
Brahmin, like a man wandering in search of heartwood, would come to a standing huge tree with heartwood and he would ignore, the heartwood, sapwood, bark and shoots and would cut the branches and leaves, and go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a huge standing tree with heartwood ignoring the heartwood, sapwood, bark and shoots, has cut the branches and leaves and is carrying them away thinking it is heartwood. The purpose for which he sought heartwood will not be served.
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood.He would ignore, the heartwood, sapwood and bark and cutting the shoots would go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood ignoring the heartwood, sapwood and bark has cut the shoots and is carrying them away thinking it is heartwood the purpose for which he sought the heartwood will not be served.. .
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore the heartwood and sapwood, and cutting the bark would go away with it thinking it is heartwood. A wise man seeing him would say. This good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood has ignored the heartwood and sapwood, has cut the bark and is carrying it away thinking it is the heartwood. The purpose for which he sought heartwood will not be served..
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore the heartwood and cutting the sapwood would go away with it thinking it is the heartwood. A wise man seeing him would say, this good man does not know the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood ignoring the heartwood has cut the sapwood and is carrying it away thinking it is the heartwood. The purpose for which he sought heartwood will not be served..
Brahmin, like a man wandering in search of heartwood would come to a standing huge tree with heartwood and he would cut the heartwood itself and go away with it knowing it is the heartwood. A wise man seeing him would say. This good man knows the heartwood, sapwood, bark, shoots, branches and leaves. He wandering in search of heartwood, come to a standing huge tree with heartwood has cut the heartwood and is carrying it away knowing it is the heartwood the purpose for which he sought heartwood will be served..
Brahmin, a certain person leaving his household would go forth as a homeless, out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. It is only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Satisfied with it and his desires fulfilled, he would praise himself and disparages others. I am a gainer of hospitality, these other bhikkhus are impotent and not wise. He does not arouse interest or effort to realise something more exalted than gain, honour and fame and abides infatuated and lethargic.
Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore its heartwood, sapwood, bark and shoots, cutting the branches and leaves and would carry them away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that purpose he would not come. Brahmin, I say, this person is comparable to that.
Brahmin, a certain person leaving his household would go forth as a homeless out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. It is only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. He neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others. He arouses interest and makes effort to realise something more exalted than gain, honour and fame. Not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires fulfilled praises himself and disparages others. I’m virtuous these other bhikkhus are with evil demerit. He does not arouse interest nor make effort to realise something more exalted than the endowment of virtues..
Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He would ignore its heartwood, sapwood and bark. Would cut the shoots and carry them away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that he would not come. Brahmin, I say, this person is comparable to that..
Brahmin, a certain person leaving his household would go forth as a homeless out of faith.Thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. Would think, it’s only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others He arouses interest and makes effort to realise something more exalted than gain, honour and fame. Not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires not fulfilled does not praise himself nor disparage others..He arouses interest and makes effort to realise something more exalted than the endowment of virtues and takes upon himself the endowment of concentration. Satisfied with it and his desires fulfilled with the endowment of concentration, praises himself and disparages others. I am concentrated with the mind in one point. These other bhikkhus are not concentrated, are distracted. He does not arouse interest or make effort to realise something more exalted than the endowment of concentration, and abides infatuated and lethargic. Like a man wandering in search of heartwood would come to a standing huge tree with heartwood. He ignoring its heartwood and sapwood would cut the bark and carry it away thinking it is the heartwood. For whatever purpose he needs the heartwood, to that purpose he would not come. Brahmin, I say, this person is comparable to that.
Brahmin, a certain person leaving the household would go forth as a homeless out of faith thinking I am submerged in birth, decay, death, grief lament unpleasantness and distress. Would think it’s only a few that declare the complete ending of unpleasantness. Gone forth thus, he is reborn in gain, honour and fame. Neither satisfied with it nor his desires fulfilled, does not praise himself nor disparage others Arouses interest makes effort to realise something more exalted than gain, honour and fame and not infatuated nor lethargic takes upon himself the endowment of virtues. Satisfied with it and his desires not fulfilled does not praise himself nor disparage others..Arouses interest and makes effort to realise something more exalted than the endowment of virtues. He takes upon himself the endowment of concentration. Satisfied with it and his desires not fulfilled with the endowment of concentration does not praise himself nor disparage others. Arouses interest and makes effort to realise something more exalted than the endowment of concentration. Not infatuated nor lethargic takes upon himself the endowment of knowledges and vision. Satisfied with it and desires not fulfilled does not praise himself nor disparage others. Arouses interest and makes effort to realise something more exalted than the endowment of knowledges and vision and abides not infatuated nor lethargic.
Brahmin, what thing is more noble and exalted than knowledges and vision. Here brahmin, the bhikkhu, secluded from sensual desires and secluded from demerit, with thoughts and thought processes and with joy and pleasantness born of seclusion attained to abides in the first jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision
Again, brahmin, the bhikkhu overcoming thoughts and thought processes, the self internally appeased, the mind in one point, with joy and pleasantness born of concentration attained to abides in the second jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu with equanimity to joy and detachment abides mindful and aware, experiencing pleasantness with the body, attained to the third jhaana. The noble ones call this, abiding mindfully in pleasantness .with equanimity. This thing is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and with mindfulness purified with equanimity, attained to abides in the fourth jhaana. Brahmin, this thing is more noble and exalted than knowledges and vision.
Again, brahmin, overcoming all perceptions of matter and all perceptions of anger not attending to various perceptions, with space is boundless attained to abides in the sphere of space. Brahmin, this too is more noble and exalted than knowledges and vision.
Again, brahmin, the bhikkhu overcoming all the sphere of space, with consciousness is boundless attained to abides in the sphere of consciousness. Brahmin, this too is more noble and exalted than knowledges and vision.
Again the bhikikhu overcoming all the sphere of consciousness, with there is no-thing attained to abides in the sphere of no-thingness. Brahmin, this too is more noble and exalted than knoweldges and vision.
Again the bhikkhu overcoming all the sphere of no-thingness attained to abides in the sphere of neither-perception-nor-non-perception. Brahmin, this is more noble and exalted than knowledges and vision.
Again the bhikkhu overcoming all the sphere of neither-perception –nor non-perception attained to abides in the cessation of perceptions and feelings. Seeing this with wisdom, desires are also destroyed. Brahmin, this too is more noble and exalted than knowledges and vision.
Brahmin, like a man wandering in search of heartwood come to a huge standing tree with heartwood would cut the heartwood and would carry it away knowing it is the heartwood, for whatever purpose he sought that heartwood, to that purpose he would come. I say, this person is comparable to that.
Brahmin, this holy is led not for, gain honour and fame, not for endowment of virtues, not for endowment of concentration, and not for the endowment of knowledges and vision. Brahmin, it is for the unshakable release of mind. This is the essence of the holy life, it is the heartwood and the end of the holy life.
When this was said the brahmin Pingaalakocca said to the Blessed One, I understand good Gotama, it is as though, something overturned is reinstated something covered is made manifest. As though the path is told to someone who had lost his way .Or as lighting an oil lamp for those who have eyes to see forms in the dark. Thus good Gotama has explained the Teaching in many ways. Now I take refuge in good Gotaama, in the Teaching, and the Community of bhikkhus. May good Gotama bear me as a lay disciple who has taken refuge from today until life lasts.
4.1 Cuulagosingasutta.m –(31) The Minor Discourse in the Gosinga
Forest..
I heard thus.
At one time the Blessed One was living in a brick house in Naadikaa. At that time venerables Anuruddha, Nandiya and Kimbila were abiding in the Gosinga Sala forest gifted by the king. The Blessed One getting up from his seclusion in the evening approached the Sala forest. The forest keeper saw the Blessed One coming in the distance and said, recluse, do not enter this forest. There are three sons of clansmen abiding here seeking their own good, do not inconvenience them. Venerable Anuruddha heard this conversation between the forest keeper and the Blessed One and told the forest keeper. Do not obstruct the Blessed One, it is our Teacher, the Blessed One. Venerable Anuruddha addressed venerables Nandiya and Kimbila, come! Venerable ones, our Teacher has arrived. Then Venerables Anuruddha, Nandiya, and Kimbila approached the Blessed One, accepted bowl and robes from the Blessed One. One prepared a seat and another administered water to wash the feet. The Blessed One sat on the prepared seat and washed his feet. Those venerable ones worshipped the Blessed One and sat on a side.
The Blessed One addressed venerable Anuruddha: Anuruddha, are you alright, do you have any fatigue owing to want of morsel food? Venerable sir, we are all right, we have no fatigue owing to lack of morsel food. Anuruddha, are you united and friendly without a dispute, like milk and water and do you abide seeing each other with friendly eyes? Venerable sir, we are united like milk and water, friendly, without a dispute and abide seeing each other with friendly eyes. Anuruddha, how do you abide united like milk and water, friendly, without a dispute seeing each other with friendly eyes? Venerable sir, this thought occurs to me It is gain for me that I live with such co-associates in the holy life. So I abide with bodily actions of loving kindness towards these venerable ones openly and secretly. With verbal actions of loving kindness towards these venerable ones openly and secretly. With mental actions of loving kindness towards these venerable ones openly and secretly Sometimes it occurs to me what if I discard my thoughts and concede to the thoughts of these venerable ones. So I discard my thoughts and concede to the thoughts of these venerable ones. Venerable sir, we are various in bodies, and one in mind.
Venerable Nandiya and venerable Kimbila too said to the Blessed One, venerable sir, this thought occurs to me. It is gain for me, that I live with such co-associates in the holy life. So I abide, with bodily actions of loving kindness towards these venerable ones openly and secretly. With verbal actions of loving kindness openly and secretly. With mental actions of loving kindness openly and secretly Sometimes it occurs to me, what if I discard my thoughts and concede to the thoughts of these venerable ones. So I discard my thoughts and concede to the thoughts of these venerable ones. Venerable sir, we are various in bodies and one single in mind. . .
Venerable sir, in this manner we abide united like milk and water, friendly, without a dispute, seeing each other with friendly eyes. Good, Anuruddha, do you live diligently for dispelling? Venerable sir, indeed we abide diligently for dispelling. Anuruddha, how do you abide diligently for dispelling? Venerable sir, whoever comes from the village first, after collecting morsel food, prepares the seats administers water for drinking and washing and places the spittoons. Whoever comes last from the village, partakes of what is left over if he desires, if he does not, throws it to a place where nothing grows, or puts into some water where there is no life. He puts away the seats, and the vessels of water, washes the spittoons and sweeps the refectory, Whoever sees the water vessels for drinking, washing or toilets empty, fills them up. If he finds it not in his capacity to carry it, would call another with the wave of the hand. Would not utter a word on account of it. On every fifth day we would sit throughout the night discussing a topic on the Teaching. Venerable sir, thus we abide diligently for dispelling. Good, Anuruddha, you abide diligently for dispelling*1). Have you attained any distinctive knowledge above human? Why not venerable sir, Whenever we desire, seclude the mind from sensual thoughts and defiling thoughts and with joy and pleasantness born from seclusion attained to abide in the first jhaana. Venerable sir, that is the distinctive knowledge we have attained above human. Good, Anuruddha, overcoming that and above that, is there any distinctive knowledge you have attained and abide above human?. Why not venerable sir. Whenever we desire, overcoming thoughts and thought processes, the mind internally settled in one point, with joy and pleasantness born of concentration attained to abide in the second jhaana. Venerable sir, overcoming that and above that, this is the distinctive knowledge we have attained and abide above human. Good, Anuruddha, having overcome that and above that is there any distinctive knowledge you have attained to, abide above human..Why not venerable sir? Whenever we desire, with equanimity to joy and detachment we abide mindful and aware experiencing pleasantness with the body, in the third jhaana... To this, the noble ones say abiding mindfully in pleasantness with equanimity. Good Anuruddha, having overcome that and above that is there any distinctive knowledge you attain to abide above human? Why not venerable sir. Whenever we desire, dispelling pleasantness and unpleasantness, having overcome pleasure and displeasure earlier, with equanimity mindfulness purified, attained to, we abide in the fourth jhaana. Venerable sir, overcoming that and above that, this is the distinctive knowledge we have attained and abide above human. Good, Anuruddha, overcoming that and above it, is there any distinctive knowledge you attained to, abide above human?. Why not venerable sir. Whenever we desire overcoming all perceptions of matter and overcoming perceptions of anger, not attending to various perceptions, with space is boundless attained to, abide in the sphere of space. Venerable sir, overcoming that and above that, this is the distinctive knowledge we attained to, abide above human..Good, Anuruddha, having overcome that and above that is there any distinctive knowledge and vision you have attained to, abide above human?. Why not venerable sir? Whenever we desire overcoming all the sphere of space, with consciousness is boundless, and with there is nothing, attained to, abide in the sphere of no-thingness. Overcoming all the sphere of no-thingness attained to abide in the sphere of neither-perception-nor-non-perception, Venerable sir, overcoming that and above it, this is the distinctive knowledge and vision we attained to abide, above human. Good, Anuruddha, overcoming that, is there any distinctive knowledge and vision you have attained to, abide above human? Why not venerable sir. Whenever we desire attaining to the sphere of neither- perception –nor –non-perception we abide in the cessation of perceptions and feelings. Seeing this with wisdom desires get destroyed. Venerable, sir, overcoming that and above that, this is the distinctive knowledge and vision we attained to, abide, above human. Venerable sir, we have not seen a more noble and a more exalted abiding above this.—Good, Anuruddha, there is no abiding more noble and more exalted than this. . .
Then the Blessed One advised, instructed, incited, and made the hearts light of venerables Anuruddha, Nandiya and Kimbila and getting up from the seat went away. When the Blessed One was going the three venerables Anuruddha, Nandiya and Kimbila followed after the Blessed One and stopped short. Then venerables Nandiya and Kimbila asked venerable Anuruddha. What, did we tell you venerable Anuruddha, that we are gainers of those abidings and attainments .that the venerable one told the Blessed One as much as our destruction of desires? Not that the venerable ones told me about their abidings and attainments yet we penetrated the minds of the venerable ones and knew that the venerable ones are gainers of those attainments. The gods too told me about this, and when the Blessed One questioned me about it I replied.
Then the demon Diigha approached the Blessed One worshipped, stood on a side and said thus to the Blessed One: Venerable sir, ‘It is great gain for the Vajjis that the Blessed One abides perfect and rightfully enlightened and also these three sons of clansmen, venerable Anuruddha, venerable Kimbila and venerable Nandiya’ . Hearing the sound of the demon Diigha the terrestrial gods echoed it. Hearing the sound of the terrestrial gods, the retinue of the four great kings echoed it . Hearing the sound of the four great kings, the group of thirty two gods echoed it. Hearing the sound of the group of thirty two gods, the Yaama gods echoed it. Hearing the sound of the Yaama gods, the gods of happiness echoed it, Hearing the sound of the gods of happiness, the gods attached to creations, echoed it. Hearing the sound of the gods attached to creations, the gods attached to the creations of others, echoed it. Hearing the sound of the gods attached to the creations of others, the brahma gods echoed it . In a moment it was known as far as the Brahmaa world
Diigha, this is so, from whatever clan these three sons of clansmen went forth, if those clans recall these three with a pleasant mind, it will conduce to their happiness for a long time. If their family circle,----the people in the village from where they went forth--- from whatever hamlet,--- from whatever town,---- from whatever state---whoever warriors recall these three sons of clansmen--- whoever brahmins –whoever householders--- whoever outcasts recall these three clansmen with a pleasant mind it will conduce to their happiness for a long time. Diigha, anyone in this world of gods and men together with its Maaras, Brahmaas, were to recall these three sons of clansmen, it will conduce to their happiness for a long time.
The Blessed One said thus and the demon Diigha delighted in the words of the Blessed One.
Notes. 1. Abide diligently for dispelling. ‘eva.m kho maya.m bhante appamattaa aataapino pahitatta.m viharaamaati’ When asked how they abode diligently for dispelling, he gives a complete picture of how they behaved. It becomes such behaviour where there are no disputes what so ever. Yet all the necessary work is done with complete clarity and preciseness This kind of behaviour involves a lot of clear thinking and dispelling all kinds defilements in the mind such as sensual thoughts, angry thoughts and hurting thoughts..This behaviour is founded on a lot of loving kindness, compassion, intrinsic joy and also equanimity and it promotes harmony. These are indeed the basics necessary for concentration.
4. 2. Mahaagosingasutta.m - (32) The longer Discourse in the Gosinga
Forest.
I heard thus.
At one time the Blessed One lived in the Gosinga Saala forest, with many well versed elder disciples such as venerables Saariputta, Mahaamoggallaana, Mahaakassapa, Anuruddha, Revata, Aananda and many other well versed elder disciples. Venerable Mahaamoggallaana getting up from his seclusion in the evening approached venerable Mahaakassapa and said; Kassapa, let us go to venerable Saariputta, to hear the Teaching. Venerable Mahaakassapa agreed and venerable Mahaamoggallaana, venerable Mahaakassapa and venerable Anuruddha approached venerable Saariputta. Venerable Aananda saw venerables, Mahaamoggallaana, Mahaakassapa and Anuruddha approaching venerable Saariputta to hear the Teaching and venerable Aananda approached venerable Revata and said, friend, Revata, the Great Men are approaching venerable Saariputta to hear the Teaching, shall we too go to hear the Teaching. Venerable Revata agreed and venerable Revata and venerable
Aananda approached venerable Saariputta.
Venerable Saariputta saw venerables Revata and Aananda coming in the distance and said, welcome friend, Aananda, the close and near attendant of the Blessed One. Friend, Aananda, in the moon light, the Saala forest is very pleasing the flowers in full bloom, give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, a learned bhikkhu, who bears all the Teaching, treasures that, which is good at the beginning,in the middle and at the end, and declares the completely pure holy life. Of that Teaching he should become a bearer by words and practise and an experiencer of it through penetration. He would teach it to the fourfold gatherings, with the words coming to him without difficulty, for the destruction of the latent tendencies of those with sharp mental faculties. Friend, Saariputta, such a bhikkhu would adorn the Gosinga .Saala forest.
When this was said, venerable Saariputta addressed venerable Revata, Friend, Revata, venerable Aananda has declared this according to his understanding, now we ask you: Friend Revata, in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, a bhikkhu who is fond of seclusion, yoked to internal appeasement of the mind. He would not neglect jhaana, endowed with wise reflection, and would develop the abidings without thoughts and discursive thoughts. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Anuruddha: Friend, Anuruddha, venerable Revata has declared this according to his understanding, now we ask you. Anuruddha,. in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Like a man who has climbed to the top most storey of his mansion would be looking at a disc with thousandfold circumferences. In the same manner the bhikkhu with the heavenly eye purified beyond human would look at the thousandfold world systems. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Mahaakassapa, Friend, Kassapa, venerable Anuruddha has declared this according to his understanding, now we ask you. Kassapa. in the moon light, the Saala forest is very pleasing, the flowers in full bloom give a heavenly scent. What kind of bhikkhu would adorn this Saala forest? Friend, Saariputta, the bhikkhu, a forest dweller praises forest dwelling. A partaker of morsel food praises the partaking of morsel food. A rag robe wearer, praises wearing rag-robes. Confined to three robes, praises that. With few desires praises few desires, and satisfied praises satisfaction Secluded praises seclusion, withdrawn, praises withdrawal from the crowd. With aroused effort, praises arousal of effort and virtuous, praises endowment of virtues. Concentrated praises endowment of concentration and wise praises endowment of wisdom. Released praises endowment of release and endowed with the knowledge and vision of release, praises the knowledge and vision of release. Such a bhikkhu would adorn the Gosinga Saala forest.
When this was said, venerable Saariputta addressed venerable Mahaamoggallaaana
Friend, Moggallaana, venerable Mahaakassapa has declared this according to his understanding, now we