Translated from Pali by Sister M. Uppalawanna.
Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.
MAJJHIMA NIKAAYA II
II.1.1. Kandarakasutta.m (51)—To Kandaraka the Ascetic
I heard thus.
At one time the Blessed One lived in Champa on the bank of the pond Gaggaraa, with a large Community of bhikkhus. Pessa, the elephant rider’s son and the ascetic Kandaraka approached the Blessed One. Pessa the elephant rider’s son worshipped the Blessed One and sat on a side, and Kandaraka the ascetic exchanged friendly greetings with the Blessed One and stood on a side. He observed the large silent Community of bhikkhus and said to the Blessed One. Good Gotama, it is surprising and wonderful, this training of the Community of bhikkhus. Did rightfully enlightened ones in the past train their Community of bhikkus, in this same manner? Would perfect rightfully enlightened ones in the future train their Community of bhikkhus, in this same manner? Yes, Kandaraka, the perfect rightfully enlightened ones in the past trained the Community of bhikkhus, in this same manner. The Perfect rightfully enlightened ones in the future will train the Community of bhikkhus in this same manner. Kandaraka, in this Community of bhikkhus, there are ones who are perfect, with desires destroyed, the holy life lived and what should be done, done. There are trainers in this Community of bhikkhus, become clever and appeased through virtues and the mind well established in the fourfold ways of establishing mindfulness. What four: Abiding mindful and aware, to dispel covetousness and displeasure for the world by reflecting the body in the body. Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting feelings in feelings. Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting the mental qualities in the mind, and abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting thoughts in the Teaching.
When this was said, Pessa, the elephant rider’s son said. Venerable sir, it is wonderful, how wisely the Blessed One has shown the four establishments of mindfulness for the purification of beings, for the overcoming of grief, and lament, and for dispelling unpleasantness and displeasure for attaining knowledge and realising extinction. Venerable sir, as a lay disciple wearing white clothes, from time to time I abide, in the four ways of establishing mindfulness. I abide mindful and aware, to dispel covetousness and displeasure for the world, by reflecting the body in the body. Abide mindful and aware, to dispel covetousness and displeasure for the world, reflecting feelings in feelings. Abide mindful and aware to dispel covetousness and displeasure for the world, reflecting the mental states in the mind. Abide, mindful and aware to dispel covetousness and displeasure for the world, reflecting the Teaching. Venerable sir, it is wonderful, you who live in the grip of humans, tolerating their blemishes, and craftinesses, know what is good for humans and what is bad for humans. Venerable, sir, the human grip is strong, as for the animals they live at ease..Venerable sir, I know the various ways in which the elephant is usually trained in Champa, correcting all its craftinesses, fraudulent ways and deceitful ways. As for us in body we behave as servants, messengers, workmen or anything else, by words we are something else, and in mind we are not that. Venerable sir, it is wonderful, you who live in the grip of humans, tolerating their blemishes, and craftinesses, know what is good for humans and what is bad for humans. Venerable, sir, the human grip is strong, as for the animals they live at ease. Yes, Pessa, the human grip is strong, and the animals live at ease. Pessa, there are four persons evident in the world. What are the four? Pessa, a certain person torments himself, yoked to tormenting himself. A certain person torments others yoked to tormenting others. A certain person torments himself and others yoked to tormenting all. A certain person does not torment himself, or others and is not yoked to tormenting either Not tormenting himself, or others, is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma. Pessa, of these four persons who is more pleasing to you?.
Venerable sir that person who torments himself and is yoked to tormenting himself does not please me. The person who torments others and is yoked to tormenting others does not please me. The person who torments his self and others yoked to tormenting his self and others does not please me. The person who does not torment his self, or others and is not yoked to tormenting either is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma*. This person pleases me. Pessa, why do these three persons not please you?. Venerable sir, this person who torments himself and is yoked to tormenting himself, torments himself that desires pleasantness and loathes unpleasantness. Therefore this person does not please me. This person that torments others and is yoked to tormenting others, torments others desiring pleasantness and loathing unpleasantness. Therefore this person does not please me. This person, that torments himself and others and is yoked to tormenting himself and others, torments himself and others that desire pleasantness and loathe unpleasantness. Therefore he does not please me. This person who does not torment himself or others and is not yoked to tormenting himself or others is here and now extinguished, cooled, and abides in pleasantness, become one like Brahma. This is the person who pleases me. Venerable sir, we have to go now, we have a lot of work to do. Pessa, do what you think is fit. Then the elephant rider’s son Pessa pleased and delighted with the words of the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went away.
Soon after the elephant rider’s son had left. The Blessed One addressed the bhikkhus: Bhikkhus, if the elephant rider’s son had waited some more time until I explained these four persons, he would have amassed, much knowledge. O! Blessed One, this is the time to explain these four persons. The bhikkhus, hearing it from the Blessed One would bear it in mind. Bhikkhus, listen carefully, I will tell..
Bhikkhus, who torments himself, yoked to tormenting himself? A certain one goes without clothes, licks the hands without manners. Does not accept or extend an invitation. Does not accept what is brought, or specially prepared..Does not enjoy an invitation. Does not accept from the rim of, a pot, a cooking vessel or when a goat is about the place. Does not accept across a stick or a broom. Does not accept from two people partaking food, a woman bearing child, a woman giving suck, a woman gone with a man, a defiled woman, or from where she is supported. Does not accept from a place where flies abound. Does not accept fish, meat, intoxicating drinks and brewed drinks. Is support in one house, on one morsel, in two houses on two morsels, or in seven houses on seven morsels. Or is supported on what is given by one woman, two women, or seven women. Or is supported on what is brought by one man, two men, or seven men.Is yoked to this method of partaking food for half a month. Eats vegetables and millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, flour of oil seeds, grass, cowdung, forest roots and fruits, or is supported on what falls on the way. Wears hemp clothes, coarse clothes, miserable garments, rag clothes, bark clothes, skin clothes, strips of skin, grass clothes, bark clothes, clothes made of planks and of hair, tails and the wings of owls. Is yoked to pulling out hairs of head and beard. Is yoked to standing, rejecting seats Is yoked to sitting or lying on a bed of thorns. Is yoked to descending into water, up to three times by night fall. Thus he practises various kinds of torment for the body. Bhikkhus, this person torments himself yoked to it.*1).
Bhikkhus, which person torments others yoked to it? Bhikkhus, here a certain person is a killer of pigs, goats, birds, a hunter of wild animals, a fisherman, a robber, a highway robber, one who keeps a prison, or engaged in any other vicious activity. This person torments others yoked to tormenting others.
Bhikkhus, who torments his self and others, yoked to it? A certain king or the head anointed king of warrior, or brahmin or householder clan, builds a new assembly hall. Shaving head and beard, and putting on a rough garment, he smears his body with ghee and oil. Pricking the horn of a deer on his back, enters the assembly hall, with the queen consort and the brahmin adviser. Within the enclosure, on some greenery he lies down. From a certain young cow, milk is drawn from one nipple to support the king, from the second to support the queen, from the third to support the adviser with the milk from the fourth nipple the sacrificial cake is cooked. With the remaining milk the calf is fed. Then he orders, the people kill so many bulls for the sacrifice, so many cows, so many goats, so many sheep. He orders cut so many trees for the sacrificial post, and clear so much space for the sacrifice. The slaves, servants, and messengers are frightened with a stick and made to do the necessary work. Bhikkhus, this one torments himself, and others yoked to it.
Bhikkhus, who does not torment his self or torment others, unyoked? Bhikkhus, the Thus Gone One is born in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds. The incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He proclaims to this world of gods and men, together with its Maaras, Brahmaas, the community of recluses, brahmins, gods and men, that Teaching. Which is good at the beginning, in the middle and the end. Full of meaning even in the letters declaring the complete and pure holy life. A householder, or the son of a householder or one born into some clan hears the Teaching and gains faith in the Thus Gone With that gain of faith he reflects. The household life is full of difficulties. It is a path of defilements. Going forth, is like open space. Living in a household it is not easy to lead a holy life complete and pure without being defiled. Shaving head and beard, putting on yellow clothes, why shouldn’t I go forth as a homeless? At some suitable time he gives up a little wealth or a large mass of wealth, either leaving behind a small circle of friends, or a large circle of friends shaving head and beard and donning yellow clothes, goes forth as a homeless.
Gone forth he becomes a trainer in the life of a bhikkhu. He gives up hurting living things, throwing away stick and weapon ashamed he abides arousing compassion for all beings. Abstaining from taking what is not given, desires the given, making his mind pure, without theft he abides. Abstains from low sexual intercourse leads the holy life. Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Gives up slandering. Hearing it here does not say it elsewhere, to split these. Hearing elsewhere does not say it here to split those, Thus he unites the split, promotes unity. Fond of unity talks words to unite. Gives up rough talk, saying words pleasing to the ears. Words that go straight to the heart of all. Abstains from frivolous talk saying appropriate, truthful and meaningful words, in accordance with the Teaching and Discipline.Words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women. Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, horses and mares.
Abstains from accepting fields and wealth, and doing the work of a messenger. Abstains from buying and selling and unfair ways of weighing and measuring. Abstains from cutting severing, destroying and highway robbery, and wrong ways of gaining food.
Satisfied, covering the body with robes, and feeding the belly with morsel food, goes with all the belongings wherever he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes and feeding the belly with morsels goes with all the belongings wherever he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally.
Seeing a form with the eye, does not take the sign or the elements .To one abiding with the mental faculty of the eye uncontrolled, demerit of covetousness and displeasure may trickle. He abides protecting the mental faculty of the eye..Hearing a sound with the ear, Cognizing a smell with the nose, Tasting with the tongue, Cognizing touches with the body, Cognizing an idea with the mind, does not take the sign or the element. To him abiding with the mental faculty of the mind not controlled, demerit of covetousness and displeasure may trickle. He abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties. Going forward or returning he is aware. Looking on, or looking aside is aware. Bending or stretching is aware. Bearing the bowl and three robes is aware. Tasting, drinking, eating and enjoying is aware. Going, standing, sitting, lying, if awake, and keeping silence he is aware.
Endowed, with the mass of virtues, the control of the mental faculties, right mindfulness of the noble ones, he abides in a secluded dwelling, such as a forest, the root of a tree, a mountain grotto a cave, a charnel ground, a jungle forest, an open space, or a heap of straw. After the meal and returning from the alms round, he sits legs crossed, the body placed straight and mindfulness established in front.
Dispelling covetousness for the world he abides freeing the mind. Dispelling anger he abides with a mind free of anger, compassionate to all born. Dispelling sloth and torpor he abides, aware of a perception of light, mindful of cleaning sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased, cleaning the mind of restlessness and worry. Abides with doubts dispelled of merit that should be, and should not be done.
The bhikkhu dispelling the five hindrances of the mind, and wisely making the minor defilements weak, secludes the mind from sensual thoughts and demerit. With thoughts and thought processes and with joy and pleasantness, born of seclusion he abides in the first jhaana..
Again the bhikkhu overcoming thoughts and thought processes, the mind internally appeased, in a single point, with joy and pleasantness born of concentration abides in the second jhaana.
Again, the bhikkhu with equanimity to joy and detachment and aware of experiencing pleasantness, with the body too*), abides in the third jhaana. The noble ones say this is abiding in pleasantness, mindful of equanimity.
Again, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, without unpleasantness, and pleasantness, and mindfulness purified with equanimity abides in the fourth jhaana.
When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span. Disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected.
When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings. Disappearing and appearing unexalted and exalted, beautiful and ugly, arising in good and bad states according to their actions. These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing.
When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the destruction of desires. He knows this is unpleasant, this its arising, this its cessation, and this is the path to the cessation
of unpleasantness as it really is. Knows these are desires, this, their rising, this, their cessation and this, the path to their cessation as it really is. His mind that knows and sees thus, is released from sensual desires, from desires ‘to be’ and from ignorant desires. When released, he knows, I’m released, birth is destroyed, the holy life is lived, what should be done is done. There’s nothing more to wish.
Bhikkhus, this person doesn’t torment his self or others is unyoked.He is here and now appeased, extinguished, cooled, and he abides pleasantly like Brahma.*2)
The Blessed One said thus and those bhikkhus rejoiced in the words of the Blessed One.
Notes. 1. This person torments his self yoked to tormenting. He thinks by tormenting himself he fulfills a vow, and thinks it is merit. Where as he is born in loss on account of his wrong view
2..He abides like Brahma.’brahma bhuuto’ The one who has attained extinction has a mind which is much better than the mind of Brahma.To be like Brahmaa, we have to develop the four divine abidings. They are loving kindness, compassion, intrinsic joy and equanimity.
.* Aware of experiencing pleasantness with the body too. ‘kaayenaca sukha.m phassati’ This is the pleasure enjoyed by one not touched by the six doors of mental contact.
II.1.2. A.t.thakanaagarasutta.m. (52) Preached at Atthakanaagara.
I heard thus.
At one time venerable Aananda was living in the small village Beluwa in Vesaali. It happened that the householder Dasama, a good citizen had come to Pataliputta for some business. Then the householder Dasama approached a certain bhikkhu in Kukkutaaraama, worshipped him and sat on a side. The householder Dasama asked. ‘Venerable sir, where does venerable Aananda live at this time?’ ‘Householder, venerable Aananda, abides in Vesaali in the small village Beluwa’. Then the householder Dasama, having finished his business in Pataliputta approached venerable Aananda in the small village Beluwa, worshipped him, sat on a side and said to venerable Aananda
Venerable sir, Aananda, is there an abiding shown by the Blessed One perfect, rightfully enlightened, knows and sees, abiding in which, a bhikkhu diligent for dispelling, would gain the release of his unreleased mind, destroying his undestroyed desires, would attain the non attained, noble end of the yoke? Householder, there is an abiding shown by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroying his undestroyed desires, attains the non attained noble end of the yoke. Venerable sir, what is that attainment told by the Blessed One?
Householder, the bhikkhu, secluded from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhaana. Then he reflects: This first jhaana is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest, for them, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed*1). This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind. Destroying his undestroyed desires attains the noble end of the yoke.
Again, householder, overcoming thoughts and discursive thoughts, the mind internally appeased and brought to a single point and with joy and pleasantness born of concentration attained to, abides in the second jhaana He reflects, this second jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that he destroys desires. If his desires don’t get destroyed, because of greed and interest for it, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees, abiding in which a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
Again, householder, the bhikkhu with equanimity to joy and detachment, abides in pleasantness, mindful of pleasantness with the body too*2), abides in the third jhaana..To this the noble ones say abiding in pleasantness with equanimity. He reflects this third jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed..This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
Again, householder, the bhikkhu dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and with mindfulness purified with equanimity abides in the fourth jhaana. Then he reflects this fourth jhaana too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the non attained noble end of the yoke.
Again, householder, the bhikkhu, abides with the thought of loving kindness, pervading one direction. So too the second, the third, the fourth, above, below, and across, in all circumstances, for all purposes, towards all, this thought grown great is developed. Then he reflects, this thought of lovingkindness too, is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in which a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the non attained noble end of the yoke.
Again, householder, the bhikkhu, abides with the thought of compassion, with the thought of intrinsic joy. He abides with the thought of equanimity pervading one direction, so too the second, the third, the fourth, above, below, and across, in all circumstances, for all purposes, towards all, the thought of equanimity grown great is developed. Then he reflects, this thought of equanimity too is something compounded something mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, he destroys the five lower fetters and arises spontaneously to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
Again, householder, the bhikkhu overcoming all perceptions of matter and perceptions of aversion, not attending to various perceptions, with space is boundless abides in the sphere of space. This sphere of space too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease, established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them destroying the five lower fetters he arises spontaneously to extinguish in this same birth and not proceed..This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
Again, householder, the bhikkhu overcoming all perceptions of space, with consciousness is boundless abides in the sphere of consciousness. This sphere of consciousness too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease. Getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously to extinguish in this same birth not to proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
Again, householder, the bhikkhu overcoming all perceptions of consciousness, with there is nothing, abides in the sphere of no-thingness This sphere of no-thingness too is something compounded, mentally developed. Whatever is compounded and mentally developed is impermanent. He thoroughly knows that impermanent things cease. Getting established in that, he destroys desires. If his desires don’t get destroyed, because of greed and interest for them, destroying the five lower fetters he arises spontaneously, to extinguish in this same birth and not proceed. This is that attainment told by the Blessed One perfect, rightfully enlightened, knows and sees. Abiding in it a bhikkhu diligent for dispelling desires, gains the release of his unreleased mind, destroys his undestroyed desires, and attains the noble end of the yoke.
When this was said the householder Dasama said. Venerable sir, it is like a man in search of a single treasure has come to know eleven treasures, in one and the same search. In the same way we came to hear a single gateway to deathlessness and here we are told eleven gateways to deathlessness. It is like to a man’s house there are eleven doors and when the house is on fire he could escape through one of those doors. In the same I can make myself safe through one or the other of these eleven doors to deathlessness. The ascetics of other sects examine the treasures of their teacher. Why shouldn’t we make an offering to venerable Aananda. Then the householder Dasama assembling the bhikkhus of Paataliputta and Vesaali, offered them nourishing eatables and drinks with his own hands, and offered each bhikkhu a pair of robes and venerable Aananda a set of three robes, and caused five hundred monasteries to be built for venerable Aananda..
Notes.
1.He destroys the five lower fetters and arises spontaneously, to extinguish in this same birth not to proceed ‘ ‘ Destroying the five lower fetters and arising spontaneously is something that happens in the twinkling of a moment.In Pali it is called ‘anaagaami’ not returning to this sensual world for future birth. This would be known by the one who attained it and not by any other person
2.Mindful of pleasantness with the body.’kaayenaca sukha.m phassati’ This pleasantness is experienced when the one in jhaana is not touched by contacts at any of his doors of mental contact. The Blessed One says that this is a constant pleasantness enjoyed by the arahants.
II.1.3. Sekhasutta.m-(53) The Trainer, for Enlightenment.
I heard thus.
At one time the Blessed One was living with the Sakyas, in Nigrodha’s monastery in Kapilavatthu. During that time the Sakyas of Kapilavatthu had built a new assembly hall, and before anyone dwelt in it, the Sakyas of Kapilavatthu wanted the Blessed One to live in it. So they approached the Blessed One, worshipped, sat on a side and said: Venerable sir, we have built a new assembly hall and before any, recluse, brahmin of any human being dwells there, we want the Blessed One to dwell there. Venerable sir, dwell in it first and the Sakyas of Kapilavatthu will dwell in it afterwards, and it will be for their good and well being for a long time. The Blessed One accepted in silence. When the Sakyas knew that the Blessed One had accepted, they got up, worshipped and circumambulated the Blessed One and went to the assembly hall. They covered the complete floor with carpets, prepared seats, placed pots of water and lighted oil lamps and approached the Blessed One, worshipped, stood on a side and informed: Venerable sir, the floor is covered with carpets, seats are prepared, pots of water are placed, and lamps are lighted. It is time for the Blessed One to do what is fitting. The Blessed One putting on robes and taking bowl and robes, together with the Community of bhikkhus, approached the assembly hall, the Blessed One washed his feet and entered the assembly hall and sat on the prepared seat against the middle post facing the east. The bhikkhus, washed their feet, entered the hall and sat against the wall in the west facing the east. Then the Sakyas of Kapilavatthu leading the rest of the crowd washed their feet entered the hall and sat against the wall in the east facing the west. The Blessed One then addressed the Sakyas of Kapilavatthu deep into the night advised, incited, and made their hearts light. When the night was far spent, the Blessed One addressed Aananda: Aananda, preach the Sakyas of Kapilavatthu the method of training, of a trainer.(1) My back is aching and like to stretch myself. Then the Blessed One folded the robe in four and laying it stretched on it turning to the right, keeping one foot over the other and making the lion’s posture, attending to the perception of waking.
Then venerable Aananda, addressed Mahaanaama the Sakya. Mahaanaama, the noble disciple should become virtuous, protecting his doors of mental contact, should know the right amount to partake food, should be yoked to wakefulness, and should be endowed with these seven good things. Of the four jhaanas and the higher abidings, the pleasant abidings here and now, he should be a gainer for nothing, a quick gainer and a gainer without difficulty. Mahaanaama, how does the noble disciple become endowed with virtues? The noble disciple should abide by the higher code of rules. Become virtuous, should see fear in the slightest fault. Mahaanaama, how does the noble disciple protect the doors of mental contact?. Mahaanaama the noble disciple seeing a form with the eye will not take the sign or the details. To him abiding with the mental faculty of the eye not protected, evil demerit of covetousness and displeasure may arise.To its control he falls. Hearing a sound with the ear, Cognising a smell with the nose, Cognising a taste with the tongue, Cognising a touch with the body, Cognising an idea with the mind will not take the sign or the details. To him abiding with the mental faculty of the mind not protected, evil demerit of covetousness and displeasure may arise. To its control he falls. Mahaanaama, the noble disciple protects the doors of mental contact thus. Mahaanaama, how does the noble disciple partake food reflecting? The noble disciple partakes food, reflecting. It’s not for play, intoxication, or to look beautiful. It’s for the upkeep of this body, not to enjoy soups, to maintain the body to lead the holy life. I will put an end to earlier feelings, will not arouse new feelings, so that I may have a pleasant abiding. Mahaanaama, the noble disciple knows the right amount to partake food thus. Mahaanaama, how is the bhikkhu wakeful? The noble disciple, during the day, sits in the chankamana, cleaning the mind of obstructing things. During the first watch of the night cleaning the mind of obstructing things. During the middle watch of the night goes to sleep, with the perception of waking, turning to the right and making the lion’s posture, keeping one foot over the other. Then in the last watch of the night sits in the chankamana cleaning the mind of obstructing things. Mahaanaama thus the noble disciple is yoked to wakefulness. Mahaanaama, what are the seven good things the noble disciple is endowed with? The noble disciple establishes faith in the enlightenment of the Thus Gone One. That blessed one is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. The noble disciple becomes shameful, of misbehaviour by body, speech and mind, fearing a fall for demerit and becoming remorseful of such misbehaviour. Becomes learned and bears that Teaching, which is good at the beginning, in the middle and end, explaining the complete and pure holy life. Learns the Teaching by word order, the essential, and experiences the Teaching. Arouses effort to dispel demerit and accumulate merit. Becomes firm in the search for merit thoroughly yoked to it.(2) Becomes mindful in the very minute things done long ago, recalling them at will. Becomes wise, endowed with the wisdom of the noble ones about the rising and falling of the five holding masses for the rightful destruction of unpleasantness. Mahaanaama, the noble disciple is endowed with these seven good things. Mahaanaama, how does the noble disciple become a gainer for nothing, a quick gainer, a gainer without difficulty of the four jhaanas and the higher abidings. Mahaanaama, the noble disciple secluded from sensual desires, and thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhaana…in the second jhaana,…in the third jhaana,…in the fourth jhaana. Mahaanaama, thus the noble disciple becomes a gainer for nothing, a quick gainer, a gainer without difficulty of the four jhaanaa the higher abidings of the mind.
Mahaanaama, when the noble disciple is endowed with these virtues.Is protected in his the mental faculties. Knows the amount, to partake food. Is yoked to wakefulness. Is endowed with these seven good things, and becomes a quick gainer without difficulty, of the four jhaanas and the higher abidings of the mind. It is said, that the trainer has fallen to the method of training and is ready, for enlightenment, to come to the end of the yoke. Like an egg, that is ready to hatch. Mahaanaama, when the hen had sat on the eggs for eight, ten or twelve days and when they are well warmed, and developed, it would occur to the hen O! When will this chicken safely come out breaking the shell with their beaks or the nails of their feet. In the same manner the noble disciple is endowed with these virtues. Is protected in the mental faculties. Knows the amount to partake food. Is yoked to wakefulness. Is endowed with these seven good things, and becomes a quick gainer without difficulty, of the four jhaanas and the higher abidings of the mind. It is said, the trainer has fallen to the method of training and is ready, for enlightenment, to come to the end of the yoke. Mahaanaana, the noble disciple having come to this purity of mind through equanimity recollects the manifold previous births such as one birth, two births, ---with all modes and all details recollects the various previous births. That to him is the first knowledge, as the chicken that come out of the egg-shell. Mahaanaama, this noble disciple having come to this purity of mind through equanimity with the heavenly eye purified above human, sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states… sees beings according their actions.This is the second knowledge, as it would come to the chicken that come out of the egg-shell. Mahaanaama, this noble disciple having come to this purity through equanimity, the mind released, and released through wisdom abides released here and now. This to him is the third knowledge, as it would come to the chicken that come out of the egg-shell.
Mahaanaama, when the noble disciple is endowed with virtues, that’s his good conduct. When controlled in the mental faculties, that is his good conduct. When he knows the right amount to partake food, that is his good conduct. When he is yoked to wakefulness, that is his good conduct, when the noble disciple is endowed with these seven good things, that is his good conduct. Mahaanaama, when the noble disciple is a quick gainer for nothing, of the four jhaanas, and the higher abidings of the mind, that’s his good conduct. Mahaanaama, when the noble disciple recollects the various previous births, that to him is knowledge. With the purified heavenly eye when he sees beings disappearing and appearing, in good and bad states, that to him is knowledge. Mahaanaama, when the noble disciple with the destruction of desires, abides with the mind released and released through wisdom, that to him is knowledge. To this, is said the noble disciple is endowed with knowledge. Thus the noble disciple is endowed with knowledge and conduct.
Brahma Sanankumaara said this verse about it.
The warrior is the chief among those born into clans
The one endowed with knowledge and conduct is the chief among gods and men
Mahaanaama, these words of Brahmaa Sanankumaara are good words, full of meaning, and they are accepted by the Blessed One.
Then the Blessed One got up and addressed venerable Aananda: Aananda, you explained clearly the training of a trainer for enlightenment
Venerable Aananda knew that the Blessed One approves my words
The Sakyas of Kapilavatthu delighted in the words of venerable Aananda,
Notes. 1. The method of training of a trainer, ‘sekho pa.tipadaa’ A sekha is one who has entered the stream of the Teaching, ie.
He has attained at least the first stage of sainthood. ‘sotaapatti magga’
2. With aroused effort for the dispelling of demerit and the accumulation of merit
becomes firm in the search for merit thoroughly yoked to it.
‘thaamavaa dalhaparakkamo anikkhittadhuro kusalesu dhammesu’ This is to
make effort until one realises extinction. .
II. 1.4. Potaliyasutta.m- (54)To The Householder Potaliya.
I heard thus.
At one time the Blessed One lived in Anguttaraapa in a hamlet named Aapana in the bazaar. Then the Blessed One put on robes in the morning and taking bowl and robes entered Aapana for alms. After returning from the alms round and after the meal was over, the Blessed One entered a forest stretch and sat at the root of a tree to spend the day. The householder Potaliya too completely dressed and with a tent, walking and wandering for exercise, entered the forest stretch and approached the Blessed One, exchanged friendly greetings and stood on a side. Then the Blessed One addressed the householder:Householder, there are seats, if you wish sit. When this was said, the householder Potaliya, thought the recluse Gotama, addresses me as a householder, was angry and averse and would not talk. For the second time the Blessed One said Householder, there are seats if you wish sit. When this was said, the householder Potaliya, thought the recluse Gotama, addresses me as a householder, was angry and averse and would not talk For the third time the Blessed One said Householder, there are seats, if you wish sit. When this was said, the householder Potaliya, thought the recluse Gotama, addresses me as a householder, was angry and averse and said. It is not suitable that the recluse Gotama should address me as a householder By your signs and attributes, you are a householder Good Gotama, I have come to the end of all my actions and business. Whatever I had as wealth, grains, gold and silver is given to my sons and I do not advise or blame them. I care only for my food and clothing. Thus I have come to the end of all my actions and business. Householder, your ending of all actions and business is different from the ending of all actions and business in the noble ones dispensation.Venerable sir, it is good if the Blessed One teaches me the ending of all actions and business in the noble ones dispensation. Then householder, listen carefully, I will preach.
Householder, there are eight ways to end all actions and business in the noble ones dispensation. What are the eight?. Housholder, for the purpose of not destroying life destruction done to life, should be given up. For the purpose of taking what is given, taking the not given should be given up..For the purpose of talking the truth, telling lies should be given up. For the purpose of not slandering, slandering should be given up. For the purpose of not coveting and non-greed, coveting and greed should be given up. For the purpose of maintaining blameless non-aversion, blameful aversion should be given up. For the purpose of maintaining non-anger and non-malice, anger and malice should be given up..For the sake of non-conceit, conceit should be given up.These stated in short conduce to the ending of all actions and business in the dispensation of the noble ones. Venerable sir, may the Blessed One explain, out of compassion, these eight things that conduce to the ending of actions and business in the noble one’s dispensation. Householder, listen and attend carefully, I will tell.
It was said, for the purpose of not destroying living things, destroying life should be given up, why was it said? Householder, the noble disciple reflects, on account of whatever bonds I was a destroyer of living things, I have fallen to the method of destroying those bonds. If I destroy living things, myself will blame me, when the wise ones know about it, they will blame me. After death, a decrease should be expected. These are the bonds and obstructions, for the destruction of living things. Desires, trouble and displeasure may arise to those destroying living things, they are not, to those that abstain from destroying living things..If it was said, for the purpose of not destroying living things, destroying life should be given up, it was said on account of this.
It was said, for the purpose of taking what is given, taking the not given should be given up. Why was it said so? Householder, the noble disciple reflects. On account of certain bonds, I took what was not given, I have fallen to the method of destroying those bonds. If I take the not given, myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for taking the not given. Desires, trouble and displeasure may arise to those taking the not given, they are not for those that abstain from taking what is not given. If it was said, for the purpose of taking what is given, taking the not given should be given up it was said on account of this. . .
It was said, for the purpose of telling the truth, telling lies should be given up. Why was it said so?. Householder, the noble disciple reflects on account of whatever bonds, I was telling lies, I have fallen to the method of destroying those bonds. If I tell lies myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for telling lies. Desires, trouble and displeasure may arise to those telling lies. They are not for those that abstain from telling lies. If it was said, for the purpose of telling the truth, telling lies should be given up, it was said on account of this. It was said, for the purpose of not slandering, slandering should be given up. Why was it said so?. Householder, the noble disciple reflects, on account of whatever bonds, I was slandering, I have fallen to the method of destroying those bonds. If I slander myself will blame me. When the wise know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for slandering Desires, trouble and displeasure may arise to those slandering. They are not to those that abstain from slandering.. If it was said, for the purpose of not slandering, it, should be given up, it was said on account of this..
It was said, for the purpose of non-greed and not coveting, greed and coveting should be given up. Why was it said?. Householder, the noble disciple reflects, on account of whatever bonds, I was greedy and coveting, I have fallen to the method of destroying those bonds. If I become greedy and covet myself will blame me. When the wise know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for greed and coveting Desires, trouble and displeasure may arise to those greedy and coveting. They are not for those that abstain from greed and coveting. If it was said, for the purpose of non-greed and not coveting, greed and coveting should be given up, it was said on account of this.
It was said, for the purpose of maintaining blameless non-aversion, blameful aversion should be given up. Why was it said so? Householder, the noble disciple reflects, on account of whatever bonds, I was maintaining blameful aversion I have fallen to the method of destroying those bonds. If I maintain blameful aversion myself will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for blameful aversion. Desires, trouble and displeasure may arise to those maintaining blameful aversion. They are not for those that abstain from blameful aversion If it was said, for the purpose of maintaining blameless non-aversion, blameful aversion should be given up, it was said on account of this..
It was said, for the purpose of maintaining non-anger and non-malice, anger and malice should be given up. Why was it said so? Householder, the noble disciple reflects on account of whatever bonds, I was maintaining anger and malice I have fallen to the method of destroying those bonds. If I maintain anger and malice myself will blame me. When the wise ones, know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for anger and malice. Desires, trouble and displeasure may arise to those maintaining anger and malice. They are not for those that abstain from anger and malice. If it was said, for the purpose of maintaining, non-anger and non-malice, anger and malice should be given up, it was said on account of this.
It was said, for the purpose of non-conceit, conceit should be given up. Why was it said so? Householder, the noble disciple reflects, on account of whatever bonds, I was conceited, I have fallen to the method of destroying those bonds. If I be conceited, my self will blame me. When the wise ones know about it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for conceit. Desires, trouble and displeasure may arise to those conceited. They are not for those without conceit. If it was said, for the purpose of non-conceit, conceit should be given up, it was said on account of this.
. Householder, these are the eight things stated in short and explained, for the ending of business and actions in the dispensation of the noble ones. Yet with this much only, actions and business will not come to the end in the noble ones’ dispensation ‘Venerable sir, how does the complete ending of actions and business come about in the dispensation of the noble ones. Sir, it would be for my good, if the Blessed One explain the complete ending of actions and business in the noble one’s dispensation.’ Listen carefully, householder, I will tell.
Householder, a clever butcher or his apprentice would throw a fleshless blood stained bone, devoid of any flesh, to a hungry dog, waiting near a slaughter- house Householder would that dog licking that blood stained fleshless bone get over his hunger? No, venerable sir. What, is the reason? That dog licking that blood stained fleshless bone, would gain fatigue and weariness only. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to a bone, it brings much unpleasantness and much trouble, the danger here is much. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further. .
. Householder, a vulture, a crow, or a hawk would snatch a piece of flesh and would fly away with it, another crow, hawk or vulture seeing it would, pursue it, follow it and snatch the piece of flesh. Householder, if that vulture, crow or hawk does not give up that piece of flesh, wouldn’t he come to death or deadly unpleasantness. He would, venerable sir. In the same manner, the noble disciple reflects. The Blessed One said that sensual desires are comparable to a piece of flesh,.brings much unpleasantness, trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out. A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity, developed further. .
Householder, a man with a blazing grass torch would go against the wind Householder, if that man does not give up that blazing grass torch wouldn’t he burn his hand, or arm or any other limb small or large? Wouldn’t he come to death or deadly unpleasantness? He would, venerable sir. In the same manner, the noble disciple reflects..The Blessed One had said that sensual desires are comparable to a blazing grass torch that brings much unpleasantness, trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further. .
Householder, there is a pit of charcoal to the height of a man, free of smoke and flames, a man who likes pleasantness, wants to live comes along and two strong men take him by his hands and feet and drag him along to the pit of charcoal. Householder, wouldn’t his body writhe to get away from it? What is the reason?: Venerable sir, he knows, if I fall into this pit of charcoal, I will come to death or deadly unpleasantness. In the same manner, the noble disciple reflects. The Blessed One has said that sensual desires are comparable to a burning pit of charcoal, that bring much unpleasantness, trouble and danger. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be develop further.
. Householder, a man in his dreams would see delightful monuments, forests, flat lands and ponds, when he wakes he would not see any of them. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to a dream, it brings much unpleasantness trouble and danger.This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.
Householder, a man who had borrowed some ear-rings, and fashionable ornaments would deck himself in them and would go to the bazaar. People seeing him would say, looks like a rich man. When the owners see him, they would take their belongings. Householder, wouldn’t that man be better in his own appearance?. He would be better, venerable sir. In the same manner, the noble disciple reflects.The Blessed One has said that sensual desires are comparable to borrowed things, that bring much unpleasantness trouble and danger This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.
Householder, close to a village or hamlet, there is a stretch of dense forest, and in it, there is a tree full of fruits. A man in search of fruits coming to this tree, and not seeing any fallen on the ground, would climb it and eat as much as he liked. He would fill his sling with some of the fruits. Another man with a sharp dagger going in search of fruits, would come to this same tree and not seeing any fruits fallen, and not able to climb the tree, would cut down the tree. Householder, if the man who had climbed the tree had not come down quickly, wouldn’t he die, or come to deathly unpleasantness breaking one or the other of his limbs? Yes, venerable sir .In the same manner, the noble disciple reflects. The Blessed One had said that sensual desires are comparable to a tree full of fruits. It brings much unpleasantness trouble and danger. This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment should be developed with equanimity*, in which all worldly material interests fade completely and equanimity should be developed further.
Householder, the noble disciple come to this purity of mind through equanimity recollects the manifold previous births such as one birth, two births, ---with all modes and all details would recollect the various previous births. Householder, the noble disciple come to this purity of mind through equanimity with the heavenly eye purified above human, would see beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states---- would see beings according their actions. Householder, the noble disciple come to this purity through equanimity, has released his mind, is released through wisdom and would abide in that release here and now.
Householder, this is the ending of all actions and business in the dispensation of the noble ones. Householder, do you see this ending of all actions and business in the dispensation of the noble ones, evident in you? What am I, venerable sir, I am far away from ending of all actions and business of the dispensation of the noble ones. Venerable sir, earlier, we thought, the ascetics of other sects were thoroughbreds and fed them thinking they were thoroughbreds, and placed faith in them. The bhikkhus, we thought were not thoroughbreds, fed them thinking they were not thoroughbreds and did not place faith in them, thinking they were not thoroughbreds. Now we know the ascetics of other sects are not the thoroughbreds, and feed them knowing they are not the thoroughbreds and do not place faith in them. Now we know that the bhikkhus are the thoroughbreds, feed them knowing that they are the thoroughbreds and place faith in them, knowing they are thoroughbreds. Venerable sir, you have produced in me love and reverence for the recluses. Now I understand venerable sir. It is as though something overturned is reinstalled. Something covered is made manifest. As though the path was shown to someone who had lost his way. It is like an oil lamp was lighted for the darkness, so that, those who have sight could see forms. In various ways the Blessed One has explained the Teaching. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today till life lasts.
Notes. *This should be seen with equanimity and right wisdom as it really is and the various interests should be turned out. A single interest and attachment should be developed, with equanimity ’yaa ‘yam upekhaa ekattaa ekattasitaa yattha sabbaso lokaamisesu aparisesaa nirujjhanti tam-eva upekha.m bhaaveti.’ Sensual desires are varied, their provinces and pastures are varied. Ie. We have desires of seeing, hearing, smelling, tasting, touching, and thinking, each of these senses seek vivid and various pastures, and these interests should be turned out and a single interest should be developed, that is the mind base should be developed with equanimity
Equanimity is the highest out of the four divine abidings, developing these is real character building, if developed in the correct perspective, leads to extinction, the Blessed One says in this Sutta..
II. 1.5. Jiivakasutta.m(55)- A discourse to Jeevaka the foster son of the
Prince.
I heard thus.
At one time the Blessed One lived in Raajagaha, in the mango orchard of Jiivaka, the foster son of the prince. Jiivaka the foster son of the prince approached the Blessed One, worshipped, sat on a side and said: ‘I have heard this, venerable sir, that living things are killed on account of the recluse Gotama, and he partakes that knowing, it was killed on account of him. Venerable sir, those who say, that living things are killed on account of the recluse Gotama, and he partakes that, knowing, it was killed on account of him, are they saying the rightful words of the Blessed One and not blaming the Teaching?’
‘Jeevaka, those who say, that living things are killed on account of the recluse Gotama, and he partakes that knowing, because it was killed on account of him. They are not my words, and they blame me falsely. Jeevaka, I say that on three instances meat should not be partaken, when seen, heard or when there is a doubt. I say, that on these three instances meat should not be partaken. I say, that meat could be partaken on three instances, when not seen, not heard and when there is no doubt about it.
Jeevaka, the bhikkhu supported by a village or hamlet sits pervading one direction with thoughts of lovingkindness. So too the second, third, fourth, above, below and across, in all circumstances, for all purposes, towards all. With that thought developed limitlessly and grown great without anger. Then a certain householder or the son of a householder approaches and invites him for the next day’s meal. If the bhikkhu desires he accepts and at the end of that night, putting on robes and taking bowl and robes, approaches the house of that householder or the son of the householder and sits on the prepared seat. That householder or his son serves him with the nourishing food with his own hands. It does not occur to him. This householder should offer me nourishing food in the future too. He partakes that morsel food, neither enslaved and swooned, nor guilty. Wisely reflecting the danger. Jeevaka, does this bhikkhu think to trouble himself, another or both at that moment?. No, venerable sir. Jeevaka, isn’t this bhikkhu partaking this food without a blemish?.He is, venerable sir I have heard, that Brahma abides, in lovingkindness. I witness it in the Blessed One.The Blessed One abides in lovingkindness. Jeevaka, the Thus Gone One has dispelled that greed, hate and delusion, pulled it out with the roots, made palm stumps and made them not to grow again. If you say it, on account of that, I allow it. Venerable sir, I say it, on account of that. Jeevaka, the bhikkhu abides supported on a certain village or hamlet. He abides pervading one direction with thoughts of compassion….With thoughts of intrinsic joy…With equanimity so too the second, third, fourth, above, below and across, in all circumstances, for all purposes, towards all, equanimity grown great and developed limitlessly without anger. Then a certain householder or the son of a householder approaches him and invites him for the next day’s meal. If the bhikkhu desires he accepts the invitation. At the end of that night, putting on robes and taking bowl and robes, he approaches the house of that householder or the son of the householder and sits on the prepared seat. That householder serves the bhikkhu with the nourishing food with his own hands. It doesn’t occur to him, this householder should offer me nourishing food in the future too. He partakes that morsel food, not enslaved, not swooned, and without a guilt, wisely reflecting the danger. Jeevaka, does this bhikkhu think to trouble himself, another, or trouble both at that moment?. No, venerable sir. Jeevaka, isn’t this bhikkhu partaking this food without a blemish? Venerable sir, he partakes food without a blemish.I have heard, that Brahma abides in equanimity. I witness it, in the Blessed One. The Blessed One, abides in equanimity. Jeevaka, the Thus Gone One is not troubled, is detached, and not averse to greed, hate and delusion*1), pulled it out with the roots, made palm stumps and made not to grow again. If it is said on account of that, I allow it. Venerable sir, I say it, on account of that.
Jeevaka, who ever destroys living things on account of the Thus Gone One or the disciples of the Thus Gone One, accumulate much demerit on five instances: If he said, go bring that living thing of such name. In this first instance he accumulates much demerit. If that living thing is pulled along, tied, with pain at the throat, feeling displeased and unpleasant*2). In this second instance he accumulates much demerit. If it was said, go kill that animal. In this third instance he accumulates much demerit..When killing if that animal feels displeased and unpleasant*2), in this fourth instance he accumulates, much demerit. When the Thus Gone One or a disciple of the Thus Gone tastes that unsuitable food*2). In this fifth instance he accumulates much demerit. Jeevaka, if anyone destroys the life of a living thing on account of the Thus Gone One or a disciple of the Thus Gone One, he accumulates much demerit on these five instances. When this was said Jeevaka the foster son of the prince said; Wonderful venerable sir, the bhikkhus partake suitable faultless food. Now I understand venerable sir. It is as though something overturned was reinstated. Something covered was made manifest. As though the path was told to someone who had lost his way. As though an oil lamp was lighted, for those who have sight to see forms. In various ways the Teaching is explained. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as one who has taken refuge from today until life lasts.
Notes.
1 The Thus Gone One is not troubled, is detached, and not averse to greed hate and delusion.’yena kho Jeevaka raagena yena dosena yena mohena vihesavaa assa,arativaa assa pa.tighavaa assa so raago so doso so moho tathaagatassa pahino ucchinnamuulo taalavatthukato anabhaavakato aayati.m anuppaadadhammo‘ When equanimity is developed, that person’s nature is such, that he is not troubled, is detached and not averse to greed, hate and delusion.
2. The Blessed One shows five instances when it is demerit to offer meat to the bhikkhu. Those are when it is seen, heard, or known, that such and such an animal is killed. When it is ordered, kill this animal. When seen it, being pulled along to be killed. When seen it going along sad and unpleasant, and when the Thus Gone One or a disciple of the Thus Gone One tastes the unsuitable food. If we understand this correctly, it is feelings which matter.The Blessed One’s Teaching is completely based on feelings. Unpleasantness-‘dukkha’ is a feeling, and it is for its cessation that the Teaching is proclaimed.
II. 1.6. Upaalisutta.m- (56) To the Householder Upaali.
I heard thus.
At one time the Blessed One lived in Nalanda, in the mango orchard of Pavarika. At that time Niganta Nataputta lived in Nalanda with a large gathering of niganthas. Dighatapassi the nigantha wandered for alms in Nalanda and returning from the alms round after the meal was over approached the Blessed One, exchanged friendly greetings and stood on a side.The Blessed One said, ‘Tapassi, there are seats, if you wish, sit.’ Then Dighatapassi taking a certain low seat sat and the Blessed One said to him:
‘Tapassi, how many actions does Niganthanaataputta declare for doing demerit and its perpetration?’ ‘Friend Gotama, it is not the practise to say action, it is the practise to say punishment’.’Tapassi, how many punishments does Niganthanataputta declare for doing demerit and its perpetration?’ ‘Friend, Gotama, Niganthanataputta has declared three punishments for doing demerit and its perpetration. They are bodily punishment, verbal punishment and mental punishment’. ‘Tapassi, is bodily punishment one, verbal punishment another and mental punishment another?’ ‘Friend, Gotama, bodily punishment is one, verbal punishment is another and mental punishment is another’. ‘Tapassi these three punishments different and dissected, which one does Niganthanataputta declare as the most blameworthy? Is it bodily, verbal or mental punishment?’ ‘Friend Gotama, of these three punishments that are different and dissected, Niganthanataputta declares bodily punishment as the most blameworthy, for doing demerit and its perpetration not so much verbal and mental punishments’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. ‘Does Tapassi say bodily punishment?’ ‘Friend Gotama, I say bodily punishment’. Thus the Blessed One made Dighatapassi to be established in this argument up to the third time.
Then Dighatapasssi said to the Blessed One: ‘Friend Gotama, how many punishments do you declare for doing demerit and its perpetration?’ ‘Friend, Tapassi, it is not the practise of the Thus Gone One to say punishment, it is the practise to say, action.’‘Friend Gotama, how many actions do you declare for doing demerit nad its perpetration?’. ‘Tapassi, I declare three actions for doing demerit and its perpetration. They are bodily, verbal and mental actions.’ ‘Friend, Gotama, is bodily action one, verbal action another and mental action another? Friend, Gotama, of these three actions that are different and dissected, which one does good Gotama declare as most blameworthy? Is it bodily, verbal or mental actions?’ ‘Friend Tapassi, of these three actions, I declare mental action as the most blameworthy, not so much bodily or verbal action.’ ‘Does friend Gotama say mental action?’ ‘Tapassi, I say mental action.’ ‘Does friend Gotama say mental action?’ ‘Tapassi, I say, mental action.’ ‘Does friend Gotama say, mental action?’ ‘Tapassi, I say, mental action.’Thus Dighatapassi made the Blessed One to be established in this argument up to the third time, got up from his seat and approached Niganthanataputta.
At that time Niganthanataputta was seated with a large gathering of lay followers headed by foolish Upali. Niganthanaataputta saw Dighatapassi approaching in the distance and said to him.’Tapassi, from where do you come at this time of the day?’ ‘Venerable sir, from the presence of the recluse Gotama.’ ‘Was there any dispute between you and the recluse Gotama?’ ‘There was a dispute, between me and the recluse Gotama.’ ‘Tapassi, what was the dispute between you and the recluseGotama?’ Then the nigantha Dighatapassi related all the conversation between himself and the recluse Gotama.When it was related, Niganthanataputta said to the nigantha Dighatapassi: ‘Good! Tapassi! You are a learned disciple of the Teacher. You have said the right thing to the recluse Gotama. What is the vile low mental punishment, when compared to the coarse bodily punishment? Bodily punishment is the most blameworthy for doing demerit and its perpetration, not so much verbal or mental punishment.’
Then the householder Upali said to Niganthanataputta. ‘Venerable sir, your learned disciple has said the right thing to the recluse Gotama. What does the vile low mental punishment matter, when compared to the coarse bodily punishment? Bodily punishment is the most blameworthy for doing demerit and the perpetration of demerit not so much the verbal punishment or the mental punishment. Venerable sir now, I will arouse a dispute with the recluse Gotama. If the recluse Gotama is firm in what good sir Dighatapassi had made him to establish himself. Like a strong man holding a lamb by its furs would pull it and drag it about. Like a strong brewer of liqueur would rinse a huge crater in a deep pond and shake it about taking it by the ears. In the same manner we would pull and drag about the recluse Gotama drawing him to a dispute. Like an elephant of sixty cubits in a deep pond would enjoy the game of washing hemp. We would enjoy the game of washing hemp with the recluse Gotama. Venerable sir, now we will go to dispute this, with the recluse Gotama.’ ‘Go, householder, and arouse this dispute with the recluse Gotama, either I should go and dispute it, or you or good Dighatapasssi should do it.’
The niganta Dighatapassi said, to Niganthanataputta. ‘Venerable sir, I do not like the householder Upaali going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. Either I should go to dispute this, or the householder Upali or the nigantha Diighatapassi should go. The second, and up to the third time Dighatapassi said to Niganthanataputta. Venerable sir, I do not like the householder Upaali, going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects.’ ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. Either I or the householder Upali or Dighatapassi, you should go, to dispute this.’
Upali the householder said.’Venerable sir, I will go.’ Got up from his seat, worshipped and circumambulated Niganthanatapuuta and going to Pavarika’s mango orchard approached the Blessed One, worshipped and sat on a side. Then the householder Upali said to the Blessed One: ‘Venerable sir, did the nigantha, Dighatapassi come here?’ ‘Householder, the nigantha, Dighatapassi came here.’ ‘Venerable sir, was there any conversation with the nigantha Dighatapassi?’ ‘There was a conversation with the nigantha, Dighatapassi’.’Venerable sir, what was the conversation with the nigantha, Dighatapassi?’ The Blessed One related the whole discussion that took place between him and the nigantha, Dighataapassi. ‘Good, it is well said to the Blessed One by venerable Tapassi. He is a learned disciple of the teacher. What is this vile low mental punishment compared to the coarse bodily punishment? The bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, not so much this verbal or mental punishment.’ ‘Householder, if you establish yourself on this truth and take council, there will be a conversation.’ ‘Venerable sir, I will be established in the truth and take council, there will be a discussion on this.’
‘Householder, there is a nigantha gravely ill, rejecting cold water and desiring warm water, he dies not even gaining cold water. Where would Niganthanataputta declare he would be born?’ ‘Venerable sir, there are gods named mental beings, he will be born with them. What is the reason? Because he will die bound by the mind.’.’Householder, reflect carefully before you reply. What you said earlier does not agree with what you say now. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’.’Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, verbal punishment and mental punishment is nothing in comparison.’ ‘Householder, there is a niganta observing all the restraints, and experiencing the results of those restraints. When walking to and fro he kills many insects What, results does Niganthanataputta declare to him?’ ‘When unintentional, venerable sir, Niganthanataputta says it is not so blameworthy.’ ‘Householder if it is intentional? ‘Then it is the most blameworthy.’ ‘As what does Niganthanataputta classify intention?’ ‘Venerable sir, it is classified as mental punishment.’ ‘Householder, reflect carefully before you reply. What you said earlier does not agree with these words. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’ ‘Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and for the perpetration of demerit, not verbal and mental punishments.’
‘Householder, is Naalandaa densely populated, are the people of Naalandaa rich and prosperous?’ ‘Venerable sir, Naalandaa is densely populated and the people are rich and prosperous.’ ‘A man with a sword in hand would come along saying, in a moment I will make the whole of Naalandaa a mass of flesh, a pile of flesh. Would he be able to do it?’ ‘Venerable sir, even ten, twenty, thirty, not even forty men would be able to do it, in a moment. What could one vile man do?’ ‘Householder, a recluse or a brahmin, wielding power over his mind, would come, saying, in one moment I will turn the whole of Naalandaa into ashes, with a single defiled intention. Householder, would he, wielding power over his mind be able to turn it, into ashes in a moment with a single defiled intention?’ ‘Venerable sir, a recluse or brahmin wielding power over his mind will turn to ashes ten, twenty, thirty, forty, or even fifty such Naalandaas with a single defiled intention. So what to speak of a single vile Naalandaa?’ ‘Householder, reflect carefully before you reply, your earlier words do not agree with the present word. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’ ‘Venerable sir, whatever the Blessed One says, bodily punishment is the most blameworthy for doing demerit and the perpetration of demerit, verbal and mental punishments are nothing in comparison.’ ‘Householder, do you know how these forests, Dandaka, Kalinga, Mejjha and Mathanga, turned into forests?’ ‘Venerable sir, I know.’ ‘What have you heard about it?’ ‘On account of a sage’s defiled mind, these forests, Dandaka, Kalinga, Mejjha and Mathanga have turned into forests, I have heard this.’ ‘Householder, reflect carefully before you reply, what you said earlier does not agree with what you say, now. Householder, you have said words like these, I will be established in the truth and take council and there will be a discussion on this.’
‘Venerable sir, even with the first comparison I was satisfied, desiring to hear the various explanations of the Blessed One I purposely opposed the Blessed One. Now I understand venerable sir. It seems as though something.over turned is reinstated. As something covered is made manifest. As the path is told to someone who had lost his way. It’s an oil lamp is lighted for the darkness, for those with sight to see forms. The Teaching is explained in various ways. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple from today until life lasts.’
‘Householder, think again, before you act, famous people like you, should think carefully before you act.’ ‘Venerable sir, I am very much pleased with these words of the Blessed One.Householder, think again before you act, famous people like you should think carefully before you act. If the ascetics of another sect gained my disciple-ship, they would have carried me about Nalanda saying the householder Upali has come to our discipleship, Here the Blessed One says Householder, think again, before you act, famous people like you should think carefully before you act. Now I take the refuge in the Blessed One, the Teaching and the Community of bhikkhus for the second time. May I be remembered as a lay disciple who has taken refuge from today until life lasts.’
‘Householder since long your clan has been a welling spring to the nigantas. I think morsel food should be offered to those that come.’ ‘Venerable sir, I am very much pleased with these words of the Blessed One. Householder, since long your clan has been a welling spring to the nigantas. I think morsel food should be offered to them that come’. ‘Venerable sir, I have heard this said about you. Offerings should be given to me only, not to others. Offerings should be, to my disciples not to the disciples of other sects. Offerings made to my disciples are of great fruit, but not the offerings made to others. Here, the Blessed One advises me to make offerings to the nigantas. We would know the time to do it. Now I take refuge in the Blessed One, the Teaching and the Community of bhikkhus for the third time. May I be remembered as a lay disciple who has taken refuge from today until life lasts.’
Then the Blessed One gave the householder Upali the gradual Teaching starting with giving gifts, becoming virtuous, about the heavenly states, the dangers of sensuality, the vileness of defiling things, and benefits of giving up. Then the Blessed One knew that the mind of the householder Upali was ready, malleable, free of hindrances, lofty and pleased and the Blessed One gave the special message of the Enlightened Ones: Unpleasantness, its arising, its cessation and the path to the cessation of unpleasantness. Like a pure, clean cloth would take a dye evenly. In that same manner, the dustless, stainless eye of the Teaching arose to the householder Upali, seated there itself. Whatever rises has the nature of ceasing. The householder Upaali, then and there mastered that Teaching, knew and penetrated it. Doubts dispelled become self confident attained that state where he did not want a teacher, any more, in the dispensation of the Blessed One*1). He said. ‘Venerable sir, we will go now, there is much work to be done.’ Householder, do as you think it fit.’
Then the householder Upali delighted and pleased hearing the words of the Blessed One got up from his seat, worshipped and circumambulated the Blessed One and went home. He addressed his gate- keeper: ‘Friend, gate -keeper, from today the door is closed to the nigantas and nigantis. It is open to the Blessed One, the bhikkhus, bhikkhunis, lay disciples male and female. If any nigantas come, you should tell them: Wait sirs, do not enter. From today the householder Upali has gone to the discipleship of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sirs, you want morsel food stand here. It will be brought here.’The gate-keeper agreed.
The niganta Diighatapassi heard. The householder Upali has become a disciple of the recluse Gotama. He approached Niganthanataputta and said:’Venerable sir, I hear that the householder Upali has become a disciple of the recluse Gotama’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali’ The second time and up to the third time nigantha Dighatapassi said to Niganthanaataputta ‘Venerable sir, I hear that the householder Upali has become a disciple of the recluse Gotama.’’It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible the recluse Gotama should become a disciple of the householder Upali’.’Venerable sir, I will go and see whether the householder Upali has become a disciple of the recluse Gotama or not’.’Go Tapassi, know whether the householder Upali is a disciple of the recluse gotama or not?’.
Then the niganta Dighatapassi approached the householder Upali’s house. The gate-keeper saw him coming in the distance, and said.‘Wait sir, do not enter. From today the householder Upali has become a disciple of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sir, you want morsel food stand here. It will be brought here’. He saying, ‘friend, I’m not in need of morsel food’, approached Niganthanataputta, and said. ‘Venerable sir, it is the truth, the householder Upali is a disciple of the recluse Gotama. I told you, venerable sir, that it was not suitable, that the householder Upali should dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects’. ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali’.The second and up to the third time nigantha Dighatapassi said to Niganthanataputta. ‘Venerable sir, I did not like the householder Upali going to dispute this with the recluse Gotama. He is crafty and knows how to entice the disciples of other sects.’ ‘It is not possible Tapassi, that the householder Upali should become the disciple of the recluse Gotama. It is possible that the recluse Gotama should become a disciple of the householder Upali. I will now go and see whether the householder Upali has gone to the disciple-ship of the recluse Gotama or not.’
Then Niganthanataputta approached the householder upali’s house with a large gathering of nigantas. The door-keeper saw them approaching in the distance and told them. ‘Wait sirs, do not enter. From today the householder Upali is a disciple of the recluse Gotama. The door is closed to nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed One. If sirs, you want morsel food stand here. It will be brought here.’ ‘Then friend doorkeeper, approach the householder Upali and tell him. Niganthanataputta has come with a large gathering of nigantas and is standing outside. He likes to meet the householder Upali.’ The door-keeper approached the householder Upali and told him.’Sir, Niganthanataputta has come with a large gathering of nigantas and desires to see you.’ ‘Then friend, door keeper, prepare seats in the middle hall’. The doorkeeper prepared seats in the middle hall and informed the householder Upali. ‘The seats are ready in the middle hall, and it is time to do as you think fit’. Then the householder Upali came to the middle hall and choosing the most excellent, seat sat there and told the door-keeper. ‘Friend door keeper, approach Niganthanataputta and tell him. Sir, the householder Upali says, if you wish to enter, enter’ Niganthanataputta entered the middle hall with a large gathering of nigantas.
The householder Upali in the past, seeing Niganthanataputta approaching in the distance would go forward receive him, wiping the best seat, with his over shawl would make him sit. That day he sat on the best seat and said, to Niganthanaataputta. ‘Sir, seats are prepared if you wish, sit’ ’Householder, are you mad? Are you seized? You went saying I will arouse a dispute with the recluse Gotama. Has returned as though done a good argument. Householder, it is like a man who has gone to remove his testicles, having done it has returned. Like one gone to remove his eyes, removing them has returned. In the same manner you went saying I will arouse a dispute with the recluse Gotama, has returned as though done a good argument. Householder, you are enticed by the recluse Gotama.’
‘Sir, those enticements are good. My dear ones and blood relations too should be enticed by those enticements. That will be for their good and welfare for a long time. All warriors, all brahmins, all householders, all out castes should be enticed by those enticements. That will be for their good and welfare for a long time. In this world of gods and men together with its Maras, Brahmas, recluses and brahmins and gods and men, all should be enticed by those enticements. That will be for their good and welfare, for a long time. Then sir, I will give you a comparison, for some wise men understand when a comparison is given.
In the past there was a brahmin, decayed and aged. He had a young wife, about to give birth. That young wife said to the brahmin: Brahmin, go to the bazaar and buy a young monkey for my son. Then that brahmin said wait till you give birth, if you give birth to a boy, I will bring him a male monkey and if you give birth to a girl, I will buy a female monkey. For the second and up to the third time the young wife said Brahmin, go to the bazaar and buy a young monkey for my son.Then that brahmin said wait till you give birth, if you give birth to a boy, I will bring him a male monkey and if you give birth to a girl, I will buy a female monkey. As the brahmin was very much attached to the young wife, he bought a male monkey from the bazaar and said. Here is a young monkey for your son. Sir, then that young wife said, to the brahmin: Brahmin, go to the dyer’s son Rattapaani with this monkey and get it dyed into the colour yellow. The colour should be beaten well, on both sides and should be well polished. As the brahmin was very much attached to the young wife, he took the monkey, approached the dyer’s son Rattapani and said. Friend Rattapani, I desire this monkey dyed into the colour yellow, the colour should be well beaten in, on both sides and well polished. Then the dyer’s son said to him. Sir, the young monkey, will not tolerate the dyeing, the beating in and the polishing. In the same manner sir, the foolish niganta’s dispute is not tolerable to the wise. It is not tolerant to those who know. Then sir, in the mean time that brahmin brought a pair of new clothes and approaching the dyer’s son Rattapani told him: Friend, Rattapani I desire this pair of clothes dyed into the colour yellow, with the colour well beaten in on both sides and polished. The dyer’s son said. Sir, this pair of new clothes tolerate the dyeing, the beating on both sides and the polishing. In the same manner, the dispute of the perfect rightfully enlightened one is tolerant to the wise and not tolerant to the foolish, tolerant to yoking and wise examination.’
‘Householder, all the people together with the king know you as a disciple of Niganthanataputta. Whose disciple are you now?’ When this was said the householder Upali got up from his seat, arranged his over shawl on one shoulder and clasping hands towards where the Blessed One was, and said. ‘Listen sir, how I become a disciple of the Blessed One..
I’m the disciple of the non-deluded, the arrow pulled out, victorious one*2)
He is appeased, blessed, without worries, virtuous and wise.
Doubts overcome, is a happy one, with vomited worldly matters
I’m a disciple of the perfect human, bearing the last body.
The disciplined charioteer has no doubts, about merit.
I’m disciple of the rightfully enlightened one, who has no conceit.
He is patient, endowed with knowledge, is a limitlessly deep sage.
I’m disciple of the Blessed One, released from bonds.
He is an unbound elephant in the forest, pure, with the flag put down*3).
I’m disciple of that tamed Blessed One, gone beyond the world’s diffuseness.
He is the seventh sage abiding on the path of brahma. He knows the three vedas.
I’m disciple of that Blessed One, he is like Sakka the king of gods.
He is mindful, wise, not interested or disinterested
I’m disciple of the undisturbed master of the self.
Neither clinging nor giving up, has the highest secluded mind.
I’m disciple of one who has crossed and helps others to cross.
He is thus gone, is without compare.
I’m disciple of that appeased, wise, clever, Blessed One,
With the destruction of craving he is enlightened.
I’m disciple of that Great Man, without compare.’
‘Householder, when did you compose this praise for the recluse Gotama?’ ‘Sir, when there is a great heap of flowers of various kinds, a clever garland maker would make a beautiful garland. In the same manner, sir, the Blessed One has innumerable good qualities, thousands of them, when they are suitable why not allude them.’
Then Niganthanataputta not able to hear the honour accorded to the Blessed One then and there vomited hot blood.
Notes
1. Whatever has the natureof arising, has the nature of ceasing.The householder Upaali then and there mastered the Teaching, knew and penetrated it. Doubts dispelled became self confident and attained that noble state when he did not want a teacher, any more in the dispensation of the Blessed One.’Upaalissa gahapatissa tasmi.m yeva aasane viraja.m viitamala.m dhammacakkhu.m udapaadi: ya.m kinci samudayadhamma.m sabba.m ta.m nirodha-Dhamma.m ti. Atha kho upaali gahapati di.t.thadhammo pattadhaamo viditadhammo pariyogaalhadhammo tinnavicikicco vigatakatha.mkatho vesaa-rajjapatto aparapaccayo satthusaasane’This Pali quotation gives the description of a disciple attaining the fruits of the stream entry. So many are the good results. He does not need a teacher any more, he becomes confident of the path, dispels doubts, penetrates the Teaching, and he loses a lot of his unpleasantness. He knows what he should do and what he should not do.
2. The non-deluded, the arrow pulled out victorious one. ‘dhiirassa vigatamohassa pahinnakhiilassa vijita vijayassa ‘ The pulling out of the arrow is the giving up of the self view ‘sakkaayaditthi’ It is a peculiar feature, in the dispensation of the Blessed One, that until one sees these good results in him, he does not see it in a another. When he has attained it he does not think twice to applaud the Blessed One.
3. With the flag put down. ‘pannaddhajassa‘ Putting down the flag is putting an end to all conceit, ‘maana’ is the word for conceit. Conceit bothers someone a lot on his path to enlightenment.
I I. 1.7. Kukkuravatikasutta.m- (57) The Habits of a Dog.
I heard thus.
At one time the Blessed One lived with the Koliyas, in a hamlet named Haliddavasana. Punna the Koliya, who observed the habits of cattle and naked Seniya who observed the habits of dogs approached the Blessed One.Punna the Koliya who observed the habits of cattle worshipped the Blessed One and sat on a side. Naked Seniya who observed the habits of dogs exchanged friendly greetings with the Blessed One, and curling up like a dog, sat on a side. Then Punna the observer of cattle habits said to the Blessed One.’Venerable sir, this naked Seniya, observer of dog habits, observe difficult vows, partaking food thrown on the ground, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Punna, leave it alone, do not ask me. For the second and up to the third time, Punna the observer of cattle habits said to the Blessed One.Venerable sir, this naked Seniya, observer of dog habits, observe difficult vows, partaking food thrown on the ground, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Indeed Punna, even when I refused to declare it, you entreat me to tell it. Now I will tell you. Punna, a certain one observes, the vows and virtues of a dog complete, without an interval. Develops the mind and the ways of a dog complete, without an interval. After death he is born with the dogs. If he maintains the view, leading this holy life and keeping my vows, I will be born a god, or among gods. That is his wrong view. Punna, for wrong view, there are two behaviours of the mind either hell or birth in the animal world*1). So Punna, with the completion of those vows he will be born with the dogs or in hell.
When this was said, naked Seniya, the observer of dog habits cried aloud tears streaming down his face. The blessed One said, I told Punna, I refused to declare it, and you entreated me. Venerable sir I do not cry because the Blessed One has declared this. We have been observing these vows for a long time. Seniya the observer of dog habits said to the Blessed One. Venerable sir, this Punna son of the Koliyas, observing cattle habits, has observed these vows, since long. After death, where would his thoughts move? What would be his birth? Seniya, leave it alone, do not ask me. For the second and up to the third time, Seniya the observer of dog habits said to the Blessed One. Venerable sir, this Punna the koliya observing cattle habits, has been observing these vows since long. After death where would his thoughts move? What would be his birth? Indeed Seniya, even when I refused to declare it, you entreated me. to tell it. Now I will tell you. Seniya, a certain one observes the vows and virtues of cattle complete, without an interval. Develops the mind and ways of cattle complete, without an interval. After death he is born with cattle. If he maintains the view, leading this holy life and keeping my vows, I will be born a god, or among gods. That would be his wrong view. Seniya, for wrong view, there are two behaviours of the mind either hell or birth in the animal world. Seniya, with the completion of those vows, he will be born with cattle or in hell.
When this was said, Punna, the son of the Koliyas, observing vows of the cattle cried aloud with tears streaming down the face. Then the Blessed One said to Seniya. I told you Seniya. I refused to declare it. You entreated me. Venerable sir, I do not cry because the Blessed One declared it. We have been observing these vows since long. I’m pleased with the Blessed One. The Blessed One can preach the Teaching so that I could give up my cattle vows and this naked Seniya his dog vows. Then Punna, attend carefully I will teach. Punna the son of the Koliyas agreed and the Blessed One said.:
Punna, these four are the actions by me realised and declared. What are the four? Punna, there are dark actions with dark results. There are pure actions with pure results. There are dark and pure actions with dark and pure results and there are `neither dark nor pure actions, with neither dark nor pure results. Punna, a certain one intends troublesome bodily behaviour, troublesome verbal behaviour and troublesome mental behaviour*2). Intending troublesome bodily, verbal and mental behaviour is born in a world of troubles, feeling troublesome feelings that are only unpleasant. Like beings born in hells. Punna, the done, brings birth to the doer.*3)The one born feels those contacts. On account of that, I say beings are the inheritors of their action. To these are said dark actions with dark results. Punna, what are pure actions with pure results? Punna, a certain one intends non-troublesome bodily behaviour intends non-troublesome verbal behaviodur and intends non-troublesome mental behaviour. Intending non-troublesome bodily, verbal and mental behaviour is born in a world free from troubles. Born in a world free from troubles, feels untroubled feelings that are only pleasant. Like beings born in complete happiness. Punna, actions and results bring birth to the doer.The one born feels those contacts. On account of that I say beings are the inheritors of their actions. Punna, these are pure actions with pure results. Punna what are dark and pure actions with dark and pure results? Punna, a certain one intends troublesome and non-troublesome bodily behaviour troublesome and non-troublesome verbal behaviour and troublesome and non-troublesome mental behaviour. Intending troublesome and non-troublesome bodily, verbal and mental behaviour is born in a world with and without troubles, and feels feelings pleasant and unpleasant, like beings born as humans. They are once godly and another time hellish Punna, actions and results bring birth to the doer, The one born feels those contacts. On account of that I say beings are the inheritors of their actions. Punna, these are pure and dark actions with pure and dark results. Punna what are neither dark nor pure actions with neither dark nor pure results that lead to the destruction of actions? Punna, to dispel dark actions with dark results, an intention is made. To dispel, pure actions with pure results an intention is made.To dispel dark and pure actions with dark and pure results, an intention is made.Punna to this is said neither dark nor pure actions that bring neither dark nor pure results. They lead to the destruction of actions. Punna, these are the four actions by me realised and declared.
When this was said, Punna the son of the Koliyas who observed the cattle vows said to the Blessed One. Now I understand it, venerable sir. It is as though something over turned was reinstalled. As something covered was made manifest. As though the path was told to one who had lost his way. As though an oil lamp was lighted for the dark for those with sight to see forms.
I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May the Blessed One bear me as one taken refuge from today until life lasts.The naked Seniya observing dog vows said to the Blessed One: Now I understand it venerable sir. It is as though something over turned was reinstalled. As something covered was made manifest. As though the path was told to one who had lost his way, As though an oil lamp was lighted for the dark for those with sight to see forms The Blessed One has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. May I gain the going forth, and the higher ordination, in the dispensation of the Blessed One.Seniya, those of another sect seeking the going forth and the higher ordination in this dispensation should be on probation for four months. After the four months, if the bhikkhus are satisfied, they would give the going forth and the higher ordination. It is to see the difference in the person. Venerable sir if one of another sect would have to be on probation for four months, I would be on probation for four years. May the bhikkhus, when satisfied give me the going forth and the higher ordination. Seniya, who was the observer of the dog vows gained the going forth and the higher ordination. Soon after the higher ordination, venerable Seniya abode withdrawn from the crowd, diligent for dispelling. He attained that highest end of the yoke, for which sons of clansmen rightfully leave the household and become homeless. He here and now realised and abode in it and knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish..
Notes.
1. For wrong view there are two behaviours of the mind either hell or birth in the animal world.’micchaadi.t.tikassa kho aha.m Punna dvinna.m gatiina.m a~n~natara.m gati.m vadaami niraya.m vaa tiracchaana yoni.m vaa‘To behave like cattle or dogs, people have to think much about their behaviour, and have to probe into the minds of animals to know how they think.This kind of mental actions takes one to the animal world here and now.Practising that behaviour much, leads one to the animal world, here and now and after death too. When humans behave like animals, they undergo much difficulty and they are here and now in hell. Again when born as animals, they undergo much difficulty as though born in hell.
2. A certain one intends troublesome bodily behaviour, intends troublesome verbal behaviour and intends troublesome mental behaviour. ‘sabyaabajjha.m kaayasankhaara.m abhisankharoti sabyaabajjha.m vaciisankhaara,m abhisankharoti sabyaabajjha.m manosankhaara.m abhisankharoti’ Here it is quite clear that the Blessed One alludes this to the two observers of cattle vows and dog vows. With difficulty and hard straining they have to think how cattle and dogs think, behave, act, eat, urinate, excrete and how they do everything else, and bearing up all the difficulty, they go on practising these difficult vows, to gain only very bad results. To be born undoubtedly in a worse state than in which they now are. Here the Blessed One clearly shows that intentions is what really matter for one’s actions. These two are here and now in unpleasantness in hell.
3 The done brings birth to the doer. ‘iti kho Punna bhuutaa bhuutassa uppattii hoti, ya.m karoti tena uppajjati ‘ This means whatever may be the intended actions of someone, it brings him future results of birth, decay, death etcetera. In whatever fields he had his intentions. Either in sensuality, in materiality or in immateriality.
I I.1.8 Abhayaraajakumaarasutta.m- (58) To the King’s son Abhaya.
I heard thus. . .
At One time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Then the king’s son Abhaya approached Niganthanataputta worshipped and sat on a side. Niganthanataputta said to the king’s son: Come! Prince, arouse a dispute with the recluse Gotama. When you argue with a person like the recluse Gotama, so powerful and so majestic, your fame will spread. Venerable sir, how could I arouse a dispute with the recluse Gotama, so powerful and so majestic? Come prince, approach the recluse Gotama and ask. Venerable sir, does the Thus Gone One say, such words that are disagreeable and distasteful to others? When asked thus if, the recluse Gotama replies. Yes, prince, the Thus Gone One, says words that are disagreeable and distasteful to others. Then you should say. Venerable sir, what is the difference between you and the ordinary one? The ordinary one says words that are disagreeable and distasteful to others. If he says, Prince, the Thus Gone One does not say words that are disagreeable and distasteful to others. Then you should say. Venerable sir, why did you say these words to Devadadtta? Devadatta is in loss, in hell in much difficulty till end of the world cycle? On account of those words Devadatta was displeased. When this forked question, is asked, he would not be able to swallow it or spit it out. Like a man with an iron ring stuck in the throat would not be able to swallow or spit it out. In the same manner when this forked question is asked, he would not be able to swallow it or spit it out.
Prince Abhaya agreed with the words of Niganthanataputta, got up from his seat, worshipped, circumambulated Niganthanataputta and approached the Blessed One. Worshipping the Blessed One he sat on a side. The prince considered the time, and thought it is not the proper time to arouse a dispute with the Blessed One. He thought, I will invite the Blessed One for tomorrow’s meal and arouse the dispute at home. He said, May the Blessed One, accept tomorrow’s meal with three others. The Blessed One accepted in silence and the prince knowing that the Blessed One had accepted the invitation, got up from his seat worshipped, circumambulated the Blessed One and went away. The Blessed One at the end of that night, putting on robes in the morning, taking bowl and robes approached the dwelling of the prince, and sat on the prepared seat. Prince Abhaya with his own hands served the nourishing eatables and drinks, and after the meal was over, took a low seat and sat on a side
Prince Abhaya then, said to the Blessed One.Venerable sir, does the Thus Gone One say words that are disagreeable and distasteful to others? ‘Prince, in certain respects I do not’.’Venerable sir we heard this from the nigantas’. ‘Prince, why do you say, we heard this from the nigantas?’ ‘Here venerable sir, I approached Niganthanaataputta worshipped him and sat on a side. Then Niganthanaataputta said to me. Come prince, approach the recluse Gotama and ask. Venerable sir, does the Thus Gone One say, words that are disagreeable and distasteful to others? When asked thus if the recluse Gotama replies. The Thus Gone One says words that are disagreeable and distasteful to others. Then you say. If that is so venerable sir, what is the difference between you and the ordinary one? The ordinary one says words that are disagreeable and distasteful to others. If he says, Prince, the Thus Gone One does not say words that are disagreeable and distasteful to others. Ask him, venerable sir, why did you say these words to Devadatta? Devadatta is in loss, in hell, in much difficulty till the end of the world cycle. On account of those words Devadatta was displeased. When this forked question is asked, he would not be able to swallow it or spit it out. Like a man with an iron ring stuck in the throat would not be able to swallow or spit it out. In the same manner when this forked question is asked, he would not be able to swallow it or spit it out’.
At that time a baby boy, a toddler was seated on the lap of prince Abhaya, the Blessed One said. ‘Prince, on account of some negligence of yours or the nurse, if this baby swallows a piece of stick or a stone, what would you do?’ ‘Venerable sir, I will pull it out. If I could not take it out quickly, taking hold of the head with the left hand, would pull it out with the finger of the right hand, even while blood is spilt. What is the reason? Venerable sir, there is my compassion for the baby’. ‘Prince, in the same manner, when the Thus Gone One knows that words are not true, not conductive to good, and are disagreeable and distasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that words are not true, not conductive to good, and are disagreeable and distasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that the words are true, are conductive to good, yet disagreeable and distasteful to others, then the Thus Gone One waits for the right time to explain those words. When the Thus Gone one knows that the words are true, are conductive to good, and are agreeable and tasteful to others, the Thus Gone One does not say those words. When the Thus Gone One knows that the words are true and not conductive to good, are agreeable and tasteful to others, the Thus one does not say those words. When the Thus Gone One knows that the words are true and conductive to good, agreeable and tasteful to others the Thus Gone One waits for the right time to explain those words. What is the reason: Prince there is compassion for beings in the Thus Gone One.
Venerable sir, wise, warriors, or brahmins, or householders, or recluses concoct a question, approach the Thus Gone One and question him. Venerable sir, does the Blessed One, know before hand, they would approach me and ask these questions? Does it occur to the Thus Gone One, when asked thus I will reply thus? Or does the reply at that moment occur to the Thus Gone One? Then prince, I will ask a question from you on this, you may reply, as it pleases you. Prince, are you clever about the large and small parts of a chariot? Yes, venerable sir, I’m clever in the large and small parts of a chariot. Prince, if someone approaches you and asks, about the large and small parts of the chariot, would you before hand know these people will approach me and ask about these parts of the chariot, and when asked this and other thing I will reply thus and thus? Venerable sir, I’m a charioteer and I’m clever in the large and small parts of the chariot. When asked the reply occurs to me that moment. Prince, in the same manner, these wise, warriors, brahmins, householders, and recluses concoct a question and approach the Thus Gone One, and question him. The answer occurs to the Thus Gone One instantly. What is the reason?: The element of the Teaching is thoroughly known to the Thus Gone One. So the reply to the question occurs to the Thus Gone One that moment
When this was said, prince Abhaya said thus to the Blessed One. Now I understand it, venerable sir. It is as though something over turned is reinstated. Something covered is made manifest. As though the path was told to someone who had lost his way. It is like an oil lamp lighted in the dark, for those who have sight to see forms. In various ways the Blessed One has explained the Teaching. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until life lasts. .
II. 1. 9 Bahuvedaniiyasutta.m-(59) The Discourse On Many Feelings.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The carpenter Pancakanga approached venerable Udayi worshipped and sat on a side and asked ‘Venerable sir, how many feelings are pointed by the Blessed One?’ ‘Householder, three feelings, are pointed by the Blessed One. They are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’.’Venerable Udayi, there are only two feelings pointed by the Blessed One. They are pleasant feelings and unpleasant feelings, neither unpleasant nor pleasant feelings are an exalted state declared by the Blessed One’. For the second time venerable Udayi said to the carpenter Pancakanga. ‘Householder, not two feelings, the Blessed One has said of three feelings, pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’. For the second time, the carpenter Pancakanga said, ‘Venerable Udayi, two feelings are pointed out by the Blessed One and they are pleasant feelings and unpleasant feelings. This neither unpleasant nor pleasant feelings, is an exalted state is said, by the Blessed One’. For the third time venerable Udayi said to the carpenter Pancakanga. ‘Householder, the Blessed One has said of three feelings, pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings’. For the third time, the carpenter Pancakanga said. ‘Venerable Udayi, only two feelings are pointed out by the Blessed One and they are pleasant feelings and unpleasant feelings. The neither unpleasant nor pleasant feelings, is an exalted state is said, by the Blessed One’. Venerable Udayi could not convince the carpenter Pancakanga and the carpenter Pancakanga could not convince venerable Udayi.
Venerable Ananda heard this conversation between venerable Udayi and the carpenter Pancakanga and approached the Blessed One worshipped the Blessed One and sat on a side.and related the complete conversation to the Blessed One. Then theBlessed One addressed venerable Ananda. ‘Two feelings are also declared by me, in one analysis three, in another five, in another six, in another eighteen, in another thirty-six, and also in another one hundred and eight feelings. Thus Ananda, this Teaching is analytically preached. Ananda, in this analytical Teaching, if one does not approve anothers’ views, appreciating and accepting them, this kind of thing could happen and quarrels, fights, disputes and verbal fights would ensue. Therefore you should be united, open hearted, should co-operate like milk and water, and should look at each other with understanding and abide’.
Ananda, there are five strands of sense desires. What five: Pleasant agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasant agreeable sounds—Pleasant agreeable smells-- Pleasant agreeable tastes -- Pleasant agreeable touches cognizable by body consciousness arousing fondness and sensual desires. Ananda, these are the five strands of sensual desires. To all pleasure and pleasantness that arises on account of the five strands of sensual desires, is said, sensual pleasure.
Ananda, if someone says, this is the highest pleasure, that beings experience, I would not second it. What is the reason? Ananda, there is a pleasantness which e