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.
II. 3. 5. Maagandiyasutta.m- (75) To Magandiya. z
I heard thus.
At one time the Blessed One lived in the country of the Kurus in a hamlet named Kammassadhamma. The Blessed One, slept on a spread of dried grass in the fire hut of a brahmin of the Bharadvaja clan. In the morning, the Blessed One, putting on robes, taking bowl and robes went the alms round, in the hamlet Kammassadhamma. Returning from the alms round and after the meal was over the Blessed One entered a certain forest stretch, and sat at the root of a certain tree, to spend the day.
The wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan. Seeing the spread of dried grass in the fire hut he said. ‘Good Bharadvaja, for whom, is this spread of dried grass prepared, I think it’s the bed of a recluse.’ ‘Good Magandiya, it is the recluse Gotama’s, the son of the Sakyas. He has gone forth from the clan of the Sakyas. His fame is such, the Blessed One is perfect, rightly enlightened, endowed with knowledge and conduct. Well gone, knows the worlds, is the incomparable tamer of those to be tamed, is Teacher of gods and men, enlightened and Blessed’ ‘Good Bharadvaja, we saw something we should not have seen, it’s the bed of that good Gotama, the destroyer of humanity.’ ‘Magandiya, be careful of what you say, good Gotama has many wise warriors, brahmins, householders and recluses, pleased and tamed in the noble Teaching and established in merit.’’Bharadvaja, I will meet that good Gotama, and tell these words myself, that the recluse Gotama is a destroyer of humanity. What is the reason? It is by examining his bed, that we do so.’ ‘If it does not matter to good Magandiya, I will inform this to the recluse Gotama.’’Be unconcerned, good Bharadvaja, tell it if he asks.’
The Blessed One heard this conversation between the wandering ascetic Magandiya and the brahmin of the Bharadvaja clan, with his purified heavenly ear element above human. The Blessed One got up from his seclusion in the evening, and approached the fire hut of the brahmin of the Bharadvaja clan. Entering the fire hut, he sat on the prepared seat. Then the brahmin of the Bharadvaja clan approached the Blessed One worshipped, exchanged friendly greetings and sat on a side. Then the Blessed One said, to the brahmin of the Bharadvaja clan.’Was there any conversation between Bharadvaja and the wandering ascetic Magandiya concerning this spread of grass?’ When this was asked the brahmin of the Bharadvaja clan shivered and his hairs stood on end, and said.’This we wanted to tell good Gotama, and even before that good Gotama tells it.’ Even when this conversation was taking place the wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan, and approached the Blessed One.Exchanged friendly greetings with the Blessed One and sat on a side.
Then the Blessed One addressed the wandering ascetic Magandiya. ‘Magandiya, the eye is fond of forms, intent on forms and delight in forms, the eye of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the eye.Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama is a destroyer of humanity, by examining, his bed.’ . .’Magandiya, the ear is fond of sounds, the nose is fond of smells, the tongue is fond of tastes, intent on tastes, and delight in tastes. The tongue of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the tongue. Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama, is a destroyer of humanity, examining his bedstead.’ ‘Magandiya, the body, is fond of touches, …The mind is fond of ideas, intent on ideas and delight with ideas. The mind of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the mind. Is it on account of this, that Magandiya said, the recluse Gotama is a destroyer of humanity?’’I said the recluse Gotama is a destroyer of humanity, examining his bedstead.’
‘Magandiya, one is well provided with pleasing, agreeable, forms cognizable by eye consciousness, arousing fondness and sensual desires.In the mean time he knows the arising, fading, the satisfaction, the danger and the escape from forms, as it really is. He dispels and destroys the burning and thirst for forms and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’ Magandiya, one is well provided with pleasing, agreeable sounds cognizable by ear consciousness, re…. smells, cognizable by nose consciousness,…re… tastes cognizable by tongue consciousness, touches,…re… cognizable by body consciousness arousing fondness and sensual desires. In the mean time he knows the arising, fading, satisfaction, danger and the escape from touches, as it really is He dispels and destroys the burning and thirst for touches and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’
Magandiya, when I was a householder, I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. I was provided with three palaces, for the three seasons, one for the rainy season, one for the cold season and another for the hot season. Magandiya, I spent four months in the palace for the rainy season, without males and provided with music. Not coming down to the lower storey, for any reason. In the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensual desires. I dispelled and destroyed the craving, burning and thirst, for sensual desires and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaking it being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.
Magandiya, like a householder, or a householder’s son, quite wealthy and with many resources, well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness, arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. He behaves himself correctly by body, speech and mind. After death, he goes to increase, is born with the retinue of the thirtythree gods and partakes of the five strands of heavenly sensual pleasures attended by nymphs in the Nandana forest. Then he sees a householder partake the five strands of sensual pleasures provided and well attended. Magandiya, do you think, this son of the gods, partaking the five strands of heavenly bliss, attended by those nymphs would envy that householder or the son of the householder and would come back for the five strands of sensual pleasures?’ ‘No, good Gotama. Heavenly sensual pleasures are superior and more exalted than human sensual pleasures.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. Then in the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is. Then I dispelled and destroyed the craving, burning and thirst for sensuality and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaking it being eaten and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.
Magandiya, a leper with a diseased, decayed skin, with worms attacking it, would scratch the skin with his nails and would have open bruises and wounds. Then he would burn those wounds in a pit of embers and his friends, co-associates and blood relations would call a doctor to attend on him. After that treatment he would get over his leprosy, and getting well would be able to go where he wished. Then he would see another leper with a diseased, decayed skin, with worms eating the skin, and he scratching it for relief and burning the wounds and bruises in a pit of embers. Would he envy that leper, or the pit of embers, or the treatment given?’ ‘No, good Gotama, when he was diseased, the treatment was necessary. When he got over the illness, no more medicine is necessary.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. In the mean time I knew the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is I dispelled and destroyed the craving, burning and the thirst for sensuality, appeasing the mind internally abode. I see other beings partaking sensuality not satiated with it, being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.
Magandiya, a leper with a diseased, decayed skin, worms attacking it, would scratch the skin with his nails and would have open bruises and wounds, would burn those wounds in a pit of embers. His friends, co-associates and blood relations would call a doctor to attend on him. Then treated by the doctor would get over his leprosy, and getting well would be able to go where he wished. Then two strong men would come along and pull this man along to the burning pit of embers. Magandiya, wouldn’t his body writhe to get away from it?’ ‘Yes, good Gotama, his body would writhe to get away from it. What is the reason? Good Gotama fire is unpleasant to contact, the great heat causes much burning.’ ‘Magandiya, fire is unpleasant to contact, produces heat and causes burning to him, only now, or was it unpleasant to contact, produced heat and caused burning earlier too?’ ’Good Gotama, now and earlier too fire is unpleasant to contact, produced heat and caused burning. The leper with a diseased, decayed skin, worms attacking it, scratched the skin with the nails and had open wounds. With a distorted mental faculty, he experienced pleasantness in fire. It is the result of a distorted perception.’ ‘Magandiya, in the same manner, even in the past sensual contact was unpleasant, produced much heat and burning, in the future too sensual contact will be unpleasant, will produce much heat and burning, and sensual contact at present too is unpleasant, produces much heat and burning. Magandiya, these beings not free of greed for sensuality, destroyed by the greed for sensuality, worried by sensual worries, have distorted mental faculties and perceive the unpleasant contact of sensuality is pleasant feeling.
Magandiya, however much the leper would scratch the diseased, decayed skin, eaten by worms and make, open bruises and wounds and would burn the wounds in a pit of embers.Those wounds would not get better but worse and worse. The decay and the ill smell would get worse, and worse. Whatever satisfaction he gets, is through scratching the open wounds and scorching them.. In the same manner Magandiya, beings not free of greed for sensuality, destroyed with greed for sensuality, worried by sensual worries, partake of sensuality, and in this and other way they grow their sensual greed and grow their sensual worries. Whatever little satisfaction they gain is through the five strands of sense pleasures.
Magandiya, have you seen or heard of a king or the chief minister of a king, provided and accomplished with the five strands of sensual pleasures. Have you seen such a one internally appeased, without giving up that sensual, greed, burning and thirst. Or do you see such a one, or will you see such a one in the future?’ ‘No, good Gotama.’ ’Good! Magandiya, you have understood it. I too have not seen or heard of such a one. Nor will hear of such a one. Magandiya, who ever recluses or brahmins abode in the past or abide now or will abide in the future, gave up, give up and will give up the thirst and burning for sensuality and internally appease themselves. By knowing, sensuality, the arising of sensuality, fading of sensuality, the satisfaction of sensuality, its dangers, and the escape from it, as it really is.’
At that time the Blessed One uttered this solemn utterance.
‘Health is the highest gain, extinction is the highest bliss,
The eightfold path is the path to peace and deathlessness.’
When this was said, the wandering ascetic Magandiya said to the Blessed One. ‘These words of good Gotama are excellent, such as Health is the highest gain, and extinction, is the highest bliss.I too have heard these words said, by the teachers of teachers of wandering ascetics.’
‘Health is the highest gain, extinction is the highest bliss. Magandiya, what is that health and what is that extinction?’ When this was asked, Magandiya stroked his own body and hands, saying, ‘That health and extinction is here. Good Gotama, I’m now healthy and without ailments.’
‘Magandiya, like a man born blind, would not see impure and pure forms, would not see, blue, yellow, red or brown forms, would not see even and uneven forms, would not see the constellation, the moon and the sun. He would hear a man with sight say. Wonderful is a white garment, pure and stainless. Then he goes in search of white. A certain man cheats him, giving an oil sprayed coarse garment, saying: Good man this is a white pure stainless garment. He accepts it puts it on and pleased says delighted words- Wonderful is a white garment, pure and stainless. Magandiya, would that blind man, knowing, seeing, accept, wear and utter words of delight?’‘Good Gotama that man, born blind would accept, wear and utter words of delight not knowing and not seeing that oil sprayed coarse garment. He would utter those words of delight, wonderful is a white garment, pure and stainless, placing faith in the man who has sight.’ ‘Magandiya, in the same manner, wandering ascetics of other sects are blind, not knowing and not seeing health and extinction, would say this verse.
Health, is the highest gain, extinction, is the highest bliss.
Magandiya, this verse was said, by rightfully enlightened perfect ones.of the past.
Health is the highest gain, extinction is the highest bliss.*1)
The eightfold path is the peaceful path to deathlessness.
Now this has become the ordinary one’s verse. Magandiya, this body is the birth place of ill health, abscesses, troubles and ailments, and you say it is good health and extinction. You should have the noble one’s eye to know health and see extinction.*1)
I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction. Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue, yellow, red or brown forms. Would not see even and uneven forms and would not see the constellation, the moon and the sun. His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. He being treated and taking that medicine does not regain his sight. Magandiya, wouldn’t that surgeon reap fatigue only?’ ‘Yes, good Gotama.’’Magandiya, in the same manner I taught you showing the healthy state and showing extinction, yet you do not know it and see it, and it is only fatigue for me.’
‘I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction.’ ‘Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue forms, yellow forms, red forms or brown forms, nor even and uneven forms. Would not see the constellation, the moon and the sun. Would hear a man with sight saying, wonderful is a white garment, pure and stainless. He goes in search of white. Then a certain man cheats him giving an oil sprayed coarse garment Saying: good man this is a white pure stainless garment. He accepts it, puts it on and pleased says delighted words. Wonderful is a white garment, pure and stainless His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. That surgeon attends to him, giving him purgatives for the head and stomach, and nasal treatment. Then he regains his sight. Soon after, he regains his sight, he dispels the interest and greed for the oil sprayed coarse garment, and considers the man who gave it as an enemy and even thinks to kill him: Indeed since long I have been cheated by this man, with this oil sprayed coarse garment. Saying good man this is a wonderful white garment pure and stainless. Magandiya, in the same manner manner I taught you showing the healthy state and showing extinction You know it and see it, with the arising of that sight, you dispel that interest and greed for the five holding masses. Indeed, since a long time I have been cheated by this mind. I have been upholding matter. I have been upholding feelings. I have been upholding perceptions. I have been upholding determinations and I have been upholding consciousness. On account of that holding there is being, on account of being, there is birth. On account of birth, decay, death, grief, wailing, unpleasantness, and distress-Thus is the arising of the whole mass of unpleasantness.
I’m pleased with good Gotama’s Teaching, could I be taught so that I get up delighted from this seat Then Magandiya associate good friends, when you associate good friends, you hear the good Teaching. When you hear the good Teaching, you fall to the method of living according to the teaching. When you fall to the method of living according to the Teaching, you yourself realize the ill health, the abscess, the arrow and the dart. It is here itself that the ill health, the abscess, the arrow and the dart should be completely removed. With the cessation of holding, there comes the cessation of being, with the cessation of being comes the cessation of birth. With the cessation of birth, cease decay, death, grief, wailing, unpleasantness and distress. Thus, ceases the complete mass of unpleasantness
Then the wandering ascetic Magandiya, said to the Blessed One. ‘Now I understand venerable sir, it is as though something over turned was reinstalled. As something covered, is made manifest. As though the path was told to one who had lost his way. As though an oil lamp was lighted for the dark for those with sight to see forms The Blessed One has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination in the dispensation of the Blessed One.’ ‘Magandiya, whoever is of another sect seeking the going forth and the higher ordination in this dispensation should be on probation for four months, after the four months, if the bhikkhus are satisfied, they would give the going forth and the higher ordination. It is to see the improvement in the person. Venerable sir if someone of another sect, would have to be on probation for four months, I would be on probation for four years. May the bhikkhus, when satisfied give me the going forth and the higher ordination Magandiya gained the going forth and the higher ordination and soon after the higher ordination, venerable Magandiya abode withdrawn from the crowd diligent for dispelling. He here and now, realized and attained that highest end of the yoke, for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Magandiya became a perfect one.
II. 3.6. Sandakasutta.m-(76) Advice to the Wandering Ascetic Sandaka.
I heard thus.
At one time the Blessed One lived in Gosita’s monastery in Kosambi. At that time the wandering ascetic Sandaka lived in a grove of fig trees with a large community of wandering ascetics about five hundred of them. Then venerable Ananda, getting up from his seclusion in the evening addressed the bhikkhus: ‘Friends, let us go to the Devakata pool to see the caves.’ Those bhikkhus agreed and venerable Ananda approached the Devakata pool with those bhikkhus. At that time, the wandering ascetic Sandaka was seated with a large gathering of wandering ascetics making much noise engaged in various kinds of childish talk. Such as talk about kings, robbers, chief ministers, the army, about fears, fights, eatables and drinks, dress, beds, flowers and scents, relations, conveyances, villages, hamlets, towns and states, women and heroes, and gossip at the corner of the street and at the well, about those dead and gone, various other talk about the origin of the world and the ocean and of things that happened and did not happen. The wandering ascetic Sandaka saw venerable Ananda coming in the distance and silenced the gathering: ‘Good sirs, make less noise, do not make such a noise. The recluse Ananda, a disciple of the recluse Gotama is coming. Of the disciples of recluse Gotama, residing in Kosambi this is one. These venerable ones make little noise, are trained to make little noise and they train others to make little noise. Thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent Venerable Ananda approached the wandering ascetic, Sandaka. The wandering ascetic Sandaka said to venerable Ananda: ‘Good Ananda, come! It is after a long time that good Ananda thought of coming. Sit good Ananda, the seat is ready.’ Venerable Ananda sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat.
Then venerable Ananda, addressed the wandering ascetic Sandaka who was seated on a side; ‘Sandaka, with what talk were you seated at this time, and what was your topic of conversation.’ ‘Let that talk be, good Ananda, with what we were sitting now. A talk, from good Ananda, we hear rarely. We would like to hear something concerning the Teaching of your Teacher.’ ‘If so Sandaka be attentive and listen carefully’. The wandering ascetic Sandaka agreed and venerable Ananda said. ‘Sandaka, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared four holy lives that should not be lived and four other unsatisfactory holy lives that should not be lived. Which the wise man if possible does not live, and even if he lives is not convinced that it is merit.’ ‘Good Ananda, what are the four holy lives declared by the Blessed One who knows and sees, is perfect and rightfully enlightened that should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit?’
‘Sandaka, a certain Teacher upholds this view and declares it: There are no results for gifts, sacrifices and offerings. There are no results for good and bad actions, there is no this world, no other world, no mother, no father. There are no spontaneously arisen beings and no recluses and brahmins, who by themselves realising this world and the other world declare it. The man is made of the four primary elements and when he dies, earth, goes back to earth, water, to water, fire, to the fire, and air, to air. The mental faculties ascend the sky. Five people, carry the corpse in a decked chair, as far as the cemetery, the remains are gray bones. The burnt ashes become a gift. Whoever says, there is something, talk useless words. The foolish and the wise after death get annihilated and destroyed, and there is nothing after death.
Sandaka a wise man reflects, this good teacher upholds this view and declares. There are no results for gifts-re--and there is nothing after death. If the words of these teachers are true, I should not do anything. I should not live the holy life. After death my teacher and I become equal in our recluseship. I who do not even believe it. We both get annihilated and destroyed after death. Unnecessarily these good teachers went naked and wore a knot on the head, did austerities yoked to standing and pulling out hairs of the head and beard. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. I become equal with these good teachers after death. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. Sandaka, this is the first holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.
Again, Sandaka a certain teacher upholds this view and declares The doer, and the subjected, the destroyer and destroyed, the tormentor and tormented, the griever and giver of grief, the frightened and the monster do no demerit. The killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, and the deceiver, do no demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer does not accumulate demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there is no merit accumulated on account of it.
Sandaka a wise man reflects. This good teacher upholds this view and declares. The doer and the subjected--- there is no.merit accumulated on account of it. If the words of this teacher are true, I should not do, anything. I should not live the holy life. My teacher and I become equal in our recluseship. I do not even believe it. We both do not accumulate demerit. Unnecessarily these good teachers led a holy life.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death, I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. : Sandaka, this is the second holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.
Again, Sandaka, a certain teacher upholds this view and declares it. Beings are made impure for no cause or reason, and purified for no cause or reason. There is no strength, no effort, no manly power, no manly courage, all beings, all living things, all born, are led to maturity and are born in the higher six and experience pleasantness and unpleasantness
Here, Sandaka a wise man reflects, this good teacher upholds this view and declares that beings are defiled--- experience pleasantness and unpleasantness. If the words of these teachers are true, here I should not do, anything. I should not live the holy life. My teacher and I we both become equal in our recluseship, I who do not believe it. We both will be purified without a reason Unnecessarily these good teachers led a holy life.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death, I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. Sandaka, this is the third holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.
Again, Sandaka a certain teacher upholds this view and declares it. These seven bodies are not made nor created, are barren, immovable and stand like strong pillars. They don’t move or change, or harm each other. One is not interested in the others pleasant, unpleasant or neither unpleasant nor pleasant feelings. What are the seven? They are earth, water, fire, air, pleasantness, unpleasantness, and the soul. Therefore there is no harming, or killing, hearing or making to hear, cognizing or making to cognize. If the head is cut with a sharp weapon, no life is destroyed. Only the seven bodies are dismantled. There are, fourteen hundred thousand important births, sixty thousand six hundred and five actions. Five hundred of four actions, three of four actions, one action, half an action and sixteen methods. Sixteen internal world cycles. Six high births, eight births of a prophet, four thousand nine hundred ascetic births, four thousand nine hundred wandering ascetic births, and four thousand nine hundred elephant births. Twenty hundred controlling powers, thirty hundred hells, six and thirty royal elements, seven perceptual births, seven non-perceptual births, seven niganta births, seven heavenly and seven human births, seven ghostly births and seven recollections. Seven higher recollections, seven hundred and seven falls, seven hundred and seven dreams. Faring on as fools or as wise, for eighty hundred thousand major and minor world cycles should end unpleasantness. It is not that by these virtues, observances, austerities, I will mature my immature actions, or while feeling I put an end to feelings. There are no measurements for pleasant or unpleasant feelings and not seeing an end to existences. There are no highs and lows. It is like being thrown into a disordered ball of thread and one has to find one’s way to come out of it. Faring on as fools or as wise, for eighty hundred thousand major and minor, world cycles one should end unpleasantness. .
Sandaka a wise man reflects. This good teacher upholds this view and declares it. These seven bodies—should end unpleasantness. If the words, of these teachers are true, I should not do anything. I should not live the holy life. My teacher and I are equal in our recluseship, I who do not even believe it. We both will make an end of unpleasantness faring on in existences. Unnecessarily these good teachers led a holy life, going naked, wearing a knot on the head. Yoked to standing and pulling out hairs of head and beard.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. : Sandaka, this is the fourth holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit
Sandaka, these are the four holy lives, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit. –Surprising and wonderful good Ananda, these four holy lives that the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit. Good Ananda what are the four holy lives, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit.
‘Sandaka, a certain teacher acknowledges all pervading knowledge and vision constantly and continually, while, walking, standing, lying or awake. He enters an empty house and does not gain morsels. A dog bites him. He encounters an elephant in rut, a rough horse or a rough bull. Asks for the name and clan of a man or woman, or the name of a village or hamlet and how one should go there. When asked what it is. He would say, I entered an empty house, did not gain morsels and a dog bit me. I met, an elephant in rut, a rough horse, a rough bull. I had to ask the name and clan of a man, a woman, a village, a hamlet and how I should get there. Sandaka, a wise man should reflect. This good teacher acknowledges all pervading knowledge and vision, and ---he asks the name and clan of a man, a woman. I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the first holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit. .
Again, Sandaka, a certain teacher goes by hearsay and takes it as the truth. To a teacher who goes by hearsay, the tradition becomes the truth. He may have heard it correctly or may not have heard it correctly. It becomes the truth to him, the truth may be something else. Sandaka, a wise man should reflect. This teacher goes by hearsay. He preaches what has reached him by tradition and hearsay. What he has heard may be the truth or not. I, should know and turn away from that holy life as unsatisfactory. Sandaka, this is the second holy life, the Blessed One who knows, sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived. The wise man if possible does not live and even if he lives is not convinced, that it is merit. .
Again, Sandaka, a certain teacher goes by logic, arguing logically brings out a teaching by himself beaten out. In the teaching of a logical teacher, some arguments may be true and others may not be true. Sandaka, a wise man should reflect. This teacher goes by logic. He preaches what he has beaten out by logical conclusion. His arguments may be authentic or not, I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the third holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived. The wise man if possible does not live and even if he lives is not convinced, that it is merit. .
Again Sandaka, a certain teacher is dull and bewildered, when a question is asked, he wriggles and sits on the fence. It does not occur to me thus, it does not occur to me otherwise, there is no other solution either and none of these are the solutions. Sandaka, a wise man should reflect. This teacher is dull and bewildered, when a question is asked he wriggles and sits on the fence. I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the fourth holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit.
. Sandaka, these are the four holy lives the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived.’ ‘Surprising and wonderful good Ananda, these four holy lives that the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory, which the wise man if possible does not live and even if he lives is not convinced that it is merit. Good Ananda what is the holy life, declared by the Blessed One who knows and sees, is perfect and rightfully enlightened as satisfactory and convincing in the noble Teaching, and is merit?’
‘Sandaka, 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 Maras, Brahmas, the community of recluses, brahmins, gods and men, that Teaching good at the beginning, in the middle and in 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 in some clan hears the Teaching and gains faith in the Thus Gone One.With that gain of faith reflects, the household life is full of difficulties, it is the path for defiling. Going forth is like open space. Living in a household it is not easy to lead a holy life complete and pure without being defiled. What if I shave, head and beard, put on yellow clothes and go forth 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, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. Abstaining from low sexual intercourse he leads the holy life. Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Giving up slander, hearing here does not say it elsewhere, to split these. Hearing elsewhere does not say it here to split those. Unites the split, promotes unity, fond of unity talks words to unite. Giving up rough words says pleasant words pleasing to the ears, and going straight to the heart of the populace at large. Abstains from frivolous talk. Says appropriate, truthful, meaningful words in accordance with the Teaching and Discipline, those words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal per 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, doing the work of a messenger, buying and selling, and unfair ways of weighing and measuring. Abstains from cutting severing, destroying, highway robbery, and wrong ways of obtaining morsels.
Satisfied, covering the body with robes, and feeding the belly with morsels, goes with all the belongings when 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 when 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. Abiding with the mental faculty of the eye uncontrolled, demerit may seep, through covetousness and displeasure. He abides protecting the mental faculty of the eye. Hearing a sound with the ear…re.. Cognizing a smell with the nose…re…tasting a taste with the tongue..re.. Cognizing a touch with the body..re..Cognizing an idea with the mind, does not take the sign or the element. Abiding with the mental faculty of the mind uncontrolled, demerit may seep, through covetousness and displeasure. He abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties. Coming forward or turning back is aware. Looking on and looking aside is aware, bending and stretching is aware, bearing bowl and the three robes is aware. Tasting, drinking, eating and enjoying is aware. Going, standing, sitting, lying when awake, and keeping silence is aware. Endowed with this mass of virtues, with this control of the mental faculties of the noble ones, with the 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. Returning from the alms round and after the meal is over, he sits legs crossed, the body straight and mindfulness established in front.
Dispelling, covetousness for the world he abides, cleaning the mind of covetousness. .He abides cleaning the mind of anger, compassion aroused for all born lives. Dispelling sloth and torpor he abides, mindful and aware of a perception of light and mindfully cleans sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased, restlessness and worry dispelled. Abides doubts dispelled of merit that should be done and should not be done.
The bhikkhu dispelling the five hindrances and making the minor defilements weak, secludes the mind from sensual, angry and hurting thoughts. With thoughts and thought processes and with joy and pleasantness, born of seclusion, abides in the first jhana. Sandaka, when the noble disciple of the Teacher attains that noble distinction, he has wisely lived the holy life and is convinced of it as merit. Again the bhikkhu overcoming thoughts and thought processes, appeases the mind internally in a single point. Without thoughts and thought processes and with joy and pleasantness born of concentration abides in the second jhana. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it, as merit. Again, the bhikkhu with equanimity to joy and detachment abides mindful and aware experiencing pleasantness with the body too, and attains to 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, and mindfulness purified with equanimity abides in the fourth jhana. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit. .
When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experienced such pleasant and unpleasant feelings, in such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experienced such pleasant and unpleasant feelings, in such a life span. Disappearing from there is born here. Thus with all modes and all details manifold previous births are recollected. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.
When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappear and appear unexalted and exalted, beautiful and ugly, 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. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.
When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness as it really is. Knows these are desires, this is the arising of desires, this is the cessation of desires and this is the path to the cessation of desires as it really is. He who knows and sees thus, is released from sensual desires, released from desires ‘to be’ and released from desires of ignorance. When released knows, I’m released, birth is destroyed, the holy life is lived. What should be done, is done, there is nothing more to wish. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.’
‘Good, Ananda, the bhikkhu, perfect, destroyed desires, has done what should be done, put down the weight, has come to the highest good does he partake sensuality?’ ‘Sandaka, the bhikkhu who is perfect, has destroyed desires, has done what should be done, put down the weight, has come to the highest good, has destroyed the desire ‘to be’, and is rightly knowing released, could not go beyond five things. It is not possible that the bhikkhu who has destroyed desires, with awareness, would destroy the life of living things, take what is not given, indulge in sexuality and tell lies. He would not amass things for sensual partaking as it was done when leading a household life. Sandaka, the bhikkhu who is perfect, destroyed desires, has done what should be done, put down the weight, has come to the highest good, would not do these five things, it is impossible that he should do them.
‘Good Ananda, to a bhikkhu perfect, has destroyed desires, has done what should be done, put down the weight, come to the highest good, destroyed the desires ‘to be’ and is rightly knowing released, is knowledge and vision constantly and continually established, as my desires are destroyed?’ ‘Sandaka, I will give you a comparison, for some wise men understand when a comparison is given. Sandaka, a man’s hands and feet are cut off. In whatever posture he may be he would know my hands and feet are cut and reflecting would know my hands and feet are cut. In like manner, the bhikkhu who is perfect, has destroyed desires, has done what should be done, put down the weight, has come to the highest good, has destroyed the desires ‘to be’ and is rightly knowing released, would know constantly and continually my desires are destroyed.’
‘Good Gotama, about how many are led across in this Dispensation?’ ‘Sandaka, not one, not even one hundred, not two hundred, not three hundred, not four hundred, not five hundred yet many more are led across in this dispensation.’ ‘Wonderful and surprising good Ananda, there was no praising of one’s own teaching nor disparaging another’s teaching, yet many are led across. As for these ascetics, they are the sons of dead women. They praise themselves, disparage others, and show only three as led across. They are Nanda Vaccha, Sankicca and Makkhali Gosala.’
Then the wandering ascetic Sandaka addressed his own gathering: ‘Good sirs, lead the holy life in the dispensation of the recluse Gotama. Give up gain honour and fame.’Thus the wandering ascetic Sandaka aroused interest in his gathering to lead the holy life in the dispensation of the Blessed One.
II. 3.7. Mahaa-sakuludaayisutta.m(77) Advice to the wandering Ascetic
Sakuludayi.
I heard thus.
At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. At that time many well-known wandering ascetics lived in the wandering ascetics’ monastery in the sanctuary of Mora trees. Such as Anugaro Varadhara, Sakuludayi and other well known wandering ascetics. Then the Blessed One putting on robes in the morning and taking bowl and robes entered Rajagaha for alms. Then it occurred to the Blessed One, it’s too early to go for alms in Rajagaha, what if I approached the wandering ascetic Sakuludayi in the sanctuary of Mora trees. The Blessed One approached the monastery of the wandering ascetics and approached the wandering ascetic Sakuludayi. At that time, the wandering ascetic Sakuludayi was seated with a large gathering of wandering ascetics making much noise. They were engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables and drinks, dress, beds, flowers and scents, relations, conveyances, villages, hamlets, towns and states, women and heroes. About gossip at the corner of the street and at the well Talk about those dead and gone, various other talk about the origin of the world and the ocean and of things that did and not happen. The wandering ascetic Sakuludayi seeing the Blessed One, coming in the distance silenced the gathering: ‘Good sirs, make less noise, do not make such a noise. The recluse Gotama is coming. These venerable ones make little noise, and thinking this gathering makes little noise may have thought to approach’. The wandering ascetics became silent. Then the Blessed One approached the wandering ascetic Sakuludayi, and the wandering ascetic Sakuludayi said to the Blessed One: ‘Good Gotama, come! It is after a long time that good Gotama thought of coming. Sit good Gotama, the seat is ready.’ The Blessed One sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat. Then the Blessed One, said. ‘With what talk were you seated here and what was the topic of conversation?’’Let that be venerable sir, the talk we were sitting with, now. A talk from the Blessed One is rare and this talk could be heard later. A long time ago, in the past, when recluses and brahmins were assembled in the assembly hall this talk arose. It is great gain for Anga and Magadha that many recluses and brahmins, leaders of gatherings famous ford makers, considered good by many, come to Rajagaha for the rains with their followers. They are Purana Kassapa, Makkhali Gosaala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta and Nigantha Nataputta.and also the recluse Gotama..How do the disciples revere and honour the Teacher and abide?’. Then a certain one said: ‘This Purana Kassapa leader and teacher of a gathering, considered a famous ford maker by many, is not honoured and revered by his disciples and Purana Kassapa does not give due honour to his disciples. Once Purana Kassapa was teaching a gathering of hundreds. Then one of the disciples of Purana Kassapa made an exclamation. Good sirs, do not ask the meaning of this from Purana Kassapa, he does not know it: I know its meaning, ask the question from me, I will explain it to the good sirs. It happened that Purana Kassapa beat his breast and shouted entreating the gathering to be silent. These good sirs do not ask the question from him, they ask it from me. I will explain it. Many of his disciples arouse quarrels and go away from him: You do not know this discipline. I know it. What do you know of this discipline? Your path is wrong. I talk with reasons and you talk without. You tell the last words first, and the words that should be told first last. You have thought it out, reversed it, and aroused a dispute, stop it! If possible dispute it out and be released. Thus Purana Kassapa is not honoured, and revered by his disciples and Purana Kassapa does not give due recognition to his disciples, and Purana Kassapa is reviled by his own Teaching.’ ‘Then a certain one said, Makkhali Gosala too,--Ajita Kesakambali too,---Pakudha Kaccayana too ---Sanjaya Belatthiputta too---Nigantha Nataputta, leader and teacher of a gathering, considered a famous ford maker by many, is not honoured and revered by his disciples and Nigantha Nataputta does not give due honour to his disciples. Once Nigantha Nataputta was teaching a gathering of hundreds. Then one of the disciples of Nigantha Nataputta made an exclamation. Good sirs, do not ask the meaning of this from Nigantha Nataputta, he does not know it: I know its meaning, ask the question from me, I will explain it to the good sirs. It happened that Nigantha Nataputta beat his breast and shouted entreating the gathering to be silent. These good sirs do not ask the question from him, they ask it from me. I will explain it. Many of his disciples arouse quarrels and go away from him. You, do not know the Discipline and the teaching. I know it. What do you know of this Discipline? You have fallen to the wrong path. I talk with reasons and you talk without. You tell the last words first, and the words that should be told first last. You have thought it out, reversed it, and aroused a dispute, stop it! If possible dispute it out and be released. Thus Nigantha Nataputta is not honoured, and revered by his disciples and Nigantha Nataputta does not give due recognition to his disciples, and Nigantha Nataputta is reviled by his own Teaching.
A certain one said thus: ‘The recluse Gotama too is a leader and teacher of a gathering, considered a famous ford maker by many, is honoured and revered by his disciples and the recluse Gotama gives due honour to his disciples, and they abide supported on him. Once the recluse Gotama was teaching a gathering of hundreds. Then one of the disciples cleared his throat, and a certain other co-associate in the holy life, nudged him with his knee and said, venerable one do not make a noise. When the recluse Gotama teaches a gathering of hundreds, there is not even the sound of a sneeze or the sound of clearing the throat from the crowd. Then the gathering waits expecting to hear the next words of the recluse Gotama, thinking whatever the Blessed One says we will hear it. Like people waiting anxiously at the cross roads, until a small honey comb, is covered up. In that manner, when the recluse Gotama teaches a gathering of hundreds, there is not even the sound of a sneeze or the sound of clearing the throat from the crowd. The gathering waits expecting to hear the next words of the recluse Gotama, thinking whatever the Blessed One says we will hear it. Even those disciples of the recluse Gotama, who were unable to yoke themselves to the training and gave up robes, praise the Teacher, the Teaching and the Community of bhikkhus. They blame themselves and not any one else. I’m the unlucky one without merit, gone forth in this well preached Teaching could not lead the pure and complete holy life, until the end of life. They either live in a monastery or observe the five precepts and live as lay disciples. Thus the recluse Gotama is revered and honoured by the disciples and the recluse Gotama gives the due honour and reverence to his disciples and they abide supported on him.’
‘Udayi, what do you see in my Teaching, on account of which my disciples honour and revere me and abide, and they abide supported on me being honoured and revered?’ . . .
‘Venerable sir, I see five things on account of which the disciples honour and revere the Blessed One, and on account of them, they receive the due honour and reverence, and live supported. What are the five? Venerable sir, the Blessed One takes little food and praises taking little food. This is the first thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour, themselves.
Again venerable sir, the Blessed One is satisfied with whatever robes gained, and praises the satisfaction of whatever robes gained. This is the second thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving the due honour.
Again, venerable sir, the Blessed One is satisfied with whatever gain of morsel food, and praises the satisfaction with whatever gain of morsel food, This is the third thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour, themselves.
Again venerable sir, the Blessed One is satisfied with whatever gain of dwellings, and praises the satisfaction with whatever gain of dwellings, this is the fourth thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour themselves.
Again venerable sir, the Blessed One secluded praises seclusion, this is the fifth thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour themselves.
Venerable sir, I see these five things on account of which the disciples honour and revere the Blessed One and abide supported receiving the due honour themselves.’
‘Udayi, if I am honoured and revered for partaking little food, and for praising it, you should revere and honour my disciples.and should abide supported, receiving the due honour for it. There are disciples of mine who partake one bowlful, half a bowl, even a wood apple fruit, half a wood apple fruit. I on the other hand on some days partake, a brimful of the bowl and even more sometimes. Udayi, you should honour, and revere my disciples. Udayi, there are disciples of mine who partake one bowlful, half a bowl, even a wood apple fruit, and half a wood apple fruit. Udayi you should honour and revere my disciples.
Udayi, if I am honoured and revered for satisfaction in whatever gain of robes and for praising it, you should revere and honour my disciples.and should abide supported receiving the due honour for it. There are disciples of mine who are rag robe wearers shabby robe wearers that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop I on the other hand sometimes partake of a robe skillfully done by a householder out of the rough hemp of the goad Udayi, you should honour and revere my disciples, and abide honouring and revering them.. Udayi, there are disciples of mine who are rag robe wearers shabby robe wearers that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop. Udayi you should honour and revere my disciples.
Udayi, if I am honoured and revered for satisfaction in whatever gain of morsel food and for praising it you should revere and honour my disciples You should abide supported receiving the due honour for it. There are disciples of mine who go the alms round in due order. Attached to observances, entering a house would not sit even when a seat is offered, on the other hand I sometimes partake of food invited, prepared out of the finest rice, with the dark seeds picked and with various curries and soups. Udayi, you should honour and revere my disciples, and abide honouring and revering them..Udaayi, there are disciples of mine who are rag robe wearers shabby robe wearers those that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop. Udayi you should honour and revere my disciples.
Udayi, if I am honoured and revered for satisfaction in whatever gain of dwellings and for praising it, you should revere and honour my disciples.and should abide supported receiving the due honour for it. There are disciples of mine who dwell under a tree, in the open, they do not look out for a roof for eight months I on the other hand sometimes dwell in a gabled house, well painted, sheltered from the wind and rain with bolted doors and windows. Udayi, you should honour and revere my disciples, and abide honouring and revering them..Udayi, there are disciples of mine who dwell under a tree, in the open, they do not look out for a roof for eight months. Udayi you should honour and revere my disciples.
Udayi, if I’m honoured and revered for seclusion and for praising it, you should revere and honour my disciples.and receive the due honour for it. There are disciples of mine who are forest dwellers, leaf huts dwellers, forest jungle dwellers and jungle road dwellers. They do not stay, with the community of bhikkhus. They come every fortnight to recite the higher code of rules. I on the other hand abide surrounded by bhikkhus, bhikkhunis, lay, disciples, male and female. Surrounded by kings, ministers, and ascetics of other faiths. Udayi, you should honour and revere my disciples, and receive the due honour for it. Udayi, there are disciples of mine who are forest dwellers leaf hut dwellers, forest jungle dwellers, and jungle road dwellers. They do not stay with the community of bhikkhus. They come every fortnight to recite the higher code of rules. Udayi you should honour and revere my disciples.
Thus Udayi, my disciples do not honour and revere me and abide supported receiving the due honour for it, on account of these five things.
Udayi, there are five other things, on account of which, my disciples honour and revere me and abide supported receiving the due honour for it..What are the five? Udayi, my disciples honour me for the highest mass of virtues. The recluse Gotama is virtuous, endowed with the highest mass of virtues. This is the first thing on account of which my disciples honour and revere me.
Again Udayi, my disciples honour me for the highest mass of knowledges and vision; The recluse Gotama, knowing, says I know, seeing says, I see. Knowing the recluse Gotama teaches, with examples and saying wonderful things. This is the second thing on account of which my disciples honour and revere me..
Again Udayi, my disciples honour me for the highest mass of wisdom. The recluse Gotama, is endowed with very high wisdom. There is no possibility that he has not recognized a single sign, on account of which a future false teacher would arouse a dispute, and he has rightfully settled all disputes that arise at present. Udayi, have you seen a disciple of mine interrupting me in the middle of a talk?
‘No, venerable sir, I have not.’
My disciples think, indeed, it is on account me, that the disciples are advised, thus they honour me with the highest mass of wisdom. This is the third thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it. .
Again, Udayi, when my disciples are afflicted and overcome with unpleasantness, they approach me and ask about the noble truth of unpleasantness. Then I explain it to them. I convince their minds explaining the noble truth of unpleasantness. They ask about the noble truth of the arising of unpleasantness, the noble truth of the cessation of unpleasantness, and the noble truth of the path to the cessation of unpleasantness. I explain to them the path to the cessation of unpleasantness and explaining it convince their minds on it This is the fourth thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it. .
Again, Udayi, I have declared to my disciples the method for the fourfold establishment of mindfulness. Here, the bhikkhu abides reflecting the body in the body, mindful and aware for dispelling covetousness and displeasure for the world. Abides reflecting feelings in feelings, mindful and aware for dispelling covetousness and displeasure for the world. . Abides reflecting the mental states in the mind, mindful and aware for dispelling covetousness and displeasure for the world. Abides reflecting thoughts in thoughts, mindful and aware for dispelling covetousness and displeasure for the world. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the fourfold rightful endeavors. My disciples fall to the method to develop the four rightful endeavors. Here, Udayi, the bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the non-arising of non-arisen demerit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the dispelling of arisen demerit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort, for the arousing of non-arisen merit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the unconfused stabilisation growth and development of arisen merit..Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the fourfold super normal powers. The bhikkhu develops the supernormal power endowed with interest to concentrate with endeavor and intentions. The bhikkhu develops the supernormal power endowed with effort to concentrate with endeavor and intentions. The bhikkhu develops the supernormal power endowed with mental concentration with endeavor and intentions and the bhikkhu develops the supernormal power endowed with investigating concentration, with endeavor and intentions. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the fivefold mental faculties. Udayi, the bhikkhu develops the mental faculty of faith leading to appeasement and emancipation. The bhikkhu develops the mental faculty of effort leading to appeasement and emancipation. The bhikkhu develops the mental faculty of mindfulness, leading to appeasement and emancipation. The bhikkhu develops the mental faculty of concentration leading to appeasement and emancipation. The bhikkhu develops the mental faculty of wisdom leading to appeasement and emancipation. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the fivefold powers. The bhikkhu develops the power of faith leading to appeasement and emancipation. The bhikkhu develops the power of effort leading to appeasement and emancipation. The bhikkhu develops the power of mindfulness leading to appeasement and emancipation. The bhikkhu develops the power of concentration leading to appeasement and emancipation The bhikkhu develops the power of wisdom leading to appeasement and emancipation...Thus too my disciples abide aiming perfect knowledge for emancipation.
. Again, Udaayi, I have declared to my disciples the method for developing the seven enlightenment factors. The bhikkhu develops the enlightenment factor mindfulness settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor investigation into the Teaching settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor effort settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, joy settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, delight settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, concentration, settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, equanimity settled in seclusion, for detachment and cessation ending in relinquishment. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the Noble Eightfold path..Udayi, my disciples develop right understanding, right thoughts, right words, right actions, right livelihood, right endeavor, right mindfulness and right concentration. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared to my disciples the method for developing the eight releases: Being matter, sees matter, this is the first release.* With internal immaterial perception sees external matter, this is the second release. Is released in only good, this is the third release. Overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless attains to the sphere of space. This is the fourth release. Overcoming all the sphere of space, with consciousness is boundless, attains to the sphere of consciousness, this is the fifth release. With there is nothing, abides in the sphere of no-thingness. This is the sixth release. Overcoming all the sphere of no-thingness abides in neither-perception-nor –non-perception. This is the seventh release. Overcoming all the sphere of neither-perception-nor-non-perception abides in the cessation of perceptions and feelings. This is the eighth release. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared to my disciples the method for developing the eight masteries. A certain one with internal material perceptions*1) sees limited external forms beautiful and ugly. Mastering them says, I know and see. This is the first mastery. A certain one with internal material perceptions sees unlimited external forms beautiful and ugly. Mastering them says, I know and see. This is the second mastery. A certain one with internal immaterial perceptions sees limited external forms beautiful and ugly..Mastering them says, I know and see. This is the third mastery. A certain one with internal immaterial perceptions sees unlimited external forms beautiful and ugly. Mastering them says, I know and see. This is the fourth mastery. A certain one with internal immaterial perceptions sees blue forms with the colour, hue and luster. The colour of blue lotuses, with hue and luster beaten in, like Kashmir cloth, with the colour hue and luster beaten in, on both sides. Mastering them says, I know and see. This is the fifth mastery. A certain one with internal immaterial perceptions sees yellow forms with the colour, hue and luster beaten in, The colour of kanikaara flowers with hue and luster beaten in, like in Kashmir cloth, with the colour, hue and luster beaten in, on both sides. Mastering them says, I know and see. This is the sixth mastery. A certain one with internal immaterial perceptions sees red forms with the colour, hue and luster beaten in like Bandujiva flowers, the colour, hue and luster beaten in, like in kashmir cloth, with the colour, hue and luster beaten in, on both sides... Mastering them says, I know and see. This is the seventh mastery. A certain one with internal immaterial perceptions sees white forms with the white colour, hue and luster. The colour of the morning star, the colour, hue and luster beaten in like in kashmir cloth, with colour, hue and luster beaten in, on both sides.. Mastering them says, I know and see. This is the eighth mastery. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared to my disciples the method for developing the ten kasina signs. One perceives the sign of earth, above, below, across without another, limitlessly. One perceives the sign of water, above, below, across without another, limitlessly. One perceives the sign of fire, above, below, across without another, limitlessly. One perceives the sign of air, above, below, across without another, limitlessly. One perceives the sign blue, above, below, across without another, limitlessly. One perceives the sign yellow, above, below, across without another, limitlessly One perceives the sign red, above, below, across without another, limitlessly One perceives the sign white, above, below, across without another, limitlessly. One perceives the sign space, above, below, across without another, limitlessly One perceives the sign consciousness, above, below, across without another, limitlessly.. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared to my disciples the method for developing the four jhanas. The bhikkhu secluded from sensual desires and from demerit, with thoughts and thought processes, and with joy and pleasantness born of seclusion abides in the first jhana. Then he pervades this same body with joy and pleasantness born of seclusion, perfects it, fills it up, he does not leave any place untouched with the joy and pleasantness born of seclusion. Like a bather or his apprentice would put some bathing powder in the bronze bowl and while sprinkling water would mix it up into a ball of lather without anything dripping out. In the same manner he pervades this same body with joy and pleasantness born of seclusion, perfects it and fills it up, does not leave any place untouched with the joy and pleasantness born of seclusion. Again the bhikkhu overcoming thoughts and thought processes, with the mind internally appeased and in a single point, without thoughts and thought processes and with joy and pleasantness born of concentration abides in the second jhana. Then he pervades this same body with joy and pleasantness born of concentration, perfects it, fills it up, and does not leave any place untouched with the joy and pleasantness born of concentration. Like a deep pond, with water springing from the bottom, without inflows of water from the four directions, and without even rain water falling, is filled and completed with the cool water that springs from the bottom, not leaving any place untouched with the cold water. In the same manner he pervades this same body with joy and pleasantness born of concentration, perfects it, fills it up, does not leave any place untouched with the joy and pleasantness born of concentration. Again, Udayi, the bhikkhu, with equanimity to joy and detachment abides mindful and aware, experiencing pleasantness with the body too, abides in the third jhaana.to this the noble ones say abiding in pleasantness with equanimity. Then he pervades this same body with pleasantness devoid of joy, perfects it, fills it up, not leaving any place untouched with the pleasantness devoid of joy. Like some blue, red and white lotuses that grow in the water, develop in the water, get nourished in the water and bloom in the water, have their tops and roots touched with the water, they have no place untouched with the water. In the same manner he pervades this body with pleasantness devoid of joy, perfects it, fills it up, and leaves no place untouched with the pleasantness devoid of joy. Again, Udayi, the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure without unpleasantness and pleasantness and with mindfulness purified with equanimity abides in the fourth jhana. Seated he permeates the whole body with that pure clean mind, without leaving any place untouched with it. Udayi, it’s like a man who has covered himself up with a white cloth together with the head and there is not a single place untouched with that cloth. In that same manner, seated he permeates the whole body with the pure clean mind. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared this method to my disciples, by which method my disciples know, this body of mine is made of the four great elements, is produced by mother and father, supported on rice and bread is subject to change through decay, brushing, breaking up and destruction and my consciousness is attached there, bound there. Like a comely lapis gem of high birth, having eight facets and in it is a string either blue, yellow, red or white or pale yellow. In this manner I have declared this method to my disciples. Fallen to this method my disciples know, this body of mine is made of the four great elements, produced by mother and father, supported on rice and bread is subject to change through decay, brushing, breaking up and destruction and this my consciousness is attached there, bound there. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could create a mental form, complete with limbs large and small and the mental faculties. Udayi, it’s like a man who has taken a reed from the grass and it occurs to him, this is the reed and this is grass. Like a man who has pulled out a sword from the sheath, it occurs to him, this is the sword, and this is the sheath, the sword is one thing and the sheath is another thing, from the sheath the sword was pulled out. Udayi, it’s like a man who has taken a snake out of a box. It occurs to him, this is the snake and this is the box. The snake is one thing and the box is another thing In the same manner, I have declared this method to my disciples, fallen to which method my disciples could create another body a mental form complete with limbs large and small and the mental faculties Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could partake various supernormal powers, being one become many, being many, become one. Could go through walls, mountains, and embankments without an obstruction, as going through space. Diving into and coming up from earth could be done as though in water. Could walk on water, as though on earth. Could sit cross legged, in space as birds small and large do. So powerful as the moon and the sun, could brush with the palm. As far as the world of Brahma, power is held with the body. Like a clever potter or his apprentice, would create whatever vessels he desired, with clay well mixed. Or like a clever craftsman, or his apprentice who would create ornaments out of the seasoned elephants’ tusks. Or a clever goldsmith or his apprentice would create beautiful ornaments with purified gold. In that same manner I have declared this method to my disciples, fallen to which method my disciples could partake various supernormal powers, being one become many, being many, become one. Could go through walls, mountains, and embankments without an obstruction, as going through space. On earth diving and coming up could be done as though in water. Could walk on water unbroken as though on earth. Could sit in space legs, crossed as birds small and large do. So powerful as the moon and the sun, could brush them with the palm. Power is held with the body, as far as the Brahmaa world. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could with the purified heavenly ear element beyond human, hear sounds both heavenly and human, far and near. Like a powerful drummer, would instantly break the news in the four directions. In the same manner I have declared this method to my disciples, fallen to which method my disciples could with the purified heavenly ear element beyond human hear sounds both heavenly and human, far and near Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could penetrate and see the minds of other beings. Know the minds, with greed, and without greed, angry and not angry, deluded, and not deluded, the contracted, and distracted, the developed and undeveloped. Know the minds with and without compare, with and without concentration, the released and not released. Like a woman, man or child fond of adornment, would look at his or her face in the mirror to see whether there are any moles in the face and would instantly know, there are moles in my face or there are no moles in my face. In the same manner, I have declared this method to my disciples, fallen to which method my disciples could penetrate and see the minds of other beings,.Would know the minds, with greed and without greed, angry and not angry, deluded and non-deluded, contracted and distracted, developed and undeveloped, with compare and without compare.Know the minds with concentration and without concentration, the released and not released. Thus too my disciples abide aiming perfect knowledge for emancipation..
Again, Udayi, I have declared this method to my disciples. Fallen to this method my disciples could recollect the various manifold previous births. Such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty births, a hundred births, a thousand births, a hundred thousand births, an innumerable forward cycle of births, an innumerable backward cycle of births and an innumerable forward and backward cycle of births. There I was of such name, clan, disposition, supports, experiencing these pleasant and unpleasant feelings and in such a life span. Disappearing from there was born here, with such name, clan, disposition, supports and experiences, feeling these pleasant and unpleasant feelings in such a life span.. Disappearing from there is born here. Thus they recollect the various manifold previous births. Udayi, it is like a man who would go from his village to another village, and from there would go to another village, and would come back to his own village: and it would occur to him. I went from my village to that village, there I stood thus, sat thus, said this and kept silence thus. From that village I went to the next village, there I stood thus, sat thus, said this and kept silence thus. From that village, I came back to my village. In the same manner, I have declared the method to my disciples fallen to which, my disciples could recollect the various manifold births such as one birth, two births----Thus recollect the various manifold previous births.. Thus too my disciples abide aiming, perfect knowledge for emancipation.
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could with the heavenly eye element purified beyond human, see beings disappearing and appearing un exalted and exalted, beautiful and ugly, in good and bad states, know beings according their actions. These good beings, misbehaving by body, speech and mind, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease and are born in hell. As for these good beings, with right conduct by body, speech and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase and are born in heaven. Thus with the heavenly eye element purified beyond human see beings disappearing and appearing according their actions. It is like there were two houses with doors adjacently situated and a man standing in one house could see people entering, leaving and moving about in the other house. In the same manner I have declared this method to my disciples, fallen to which method my disciples could with the heavenly eye element purified beyond human, see beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states—according their actions. Thus too my disciples abide aiming perfect knowledge for emancipation.
Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could destroy desires, release the mind of desires, and released through wisdom, realising it here and now, abide. Udayi, on the top of a mountain there is a glen with pure clean undisturbed water and a man standing on its bank would see shells and gravel and sand and shoals of fish moving and stationary. Then it would occur to that man, the water in this pond is pure, clean and undisturbed, and there are shells, gravel, and sand and shoals of fish moving and stationary. Udayi, in the same manner, I have declared this method to my disciples, fallen to which method my disciples could destroy desires, release the mind from desires, and the mind released through wisdom, realising it here and now, abide Thus too my disciples abide aiming perfect knowledge for emancipation.
Udayi, this is the fifth thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it.’
The Blessed One said thus and the wandering ascetic Sakuludayi delighted in the words of the Blessed One.
Notes. *Being matter sees matter.’ruupi ruupaani passati’ This is the first means of release. Any normal
Person through one or the other of his doors of mental contact feels an unpleasant feeling and
On account of it makes up his mind to end unpleasantness. Ie he gives up his self view and
becomes a stream enterer of the Teaching. For this kind of thing to happen, the mind should
have had that practise for a long time.
II. 3.8. Sam.nam.ndikaasutta.m-(78) Advice to the Wandering Ascetic
Uggaahamaana
Samanamandikaaputta ..
I heard thus.
At one time the Blessed One lived in the monastery offered by Anathapindika in Jet’s grove in Savatthi. At that time the wandering ascetic Uggaahamaana Samanamandikaaputta with the opportunist view was living in the single halled Mallika monastery on the bank of Tindukaa, with a large gathering of wandering ascetics about three hundred. It happened that the carpenter Pancakanga arrived in Savatthi during the day to see the Blessed One and it occurred to him. It is too early to see the Blessed One, he is abiding in his seclusion. He also thought of approaching the bhikkhus who give advice for the development of the mind, and thought. They should be in seclusion and then thought of approaching the wandering ascetic Uggaahamaana Samanamandikaaputta in the single halled Mallika monastery and approached him At the time the wandering ascetic Uggaahamaana Samanamandikaaputta was seated with a large gathering of wandering ascetics making much noise. They were engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables, drinks, dress, beds, flowers scents, relations, conveyances, villages, hamlets, towns and states, women heroes, gossip at the corner of the street and at the well. Gossip about those dead and gone, various other talk about the origin of the world and the ocean and the things that happened and did not happen. The wandering ascetic Uggaahamaana Samanamandikaaputta saw the carpenter Pancakanga coming in the distance and silenced the gathering. ‘Good sirs, make less noise, do not make such a noise. A lay disciple of the recluse Gotama the carpenter Pancanga is coming. He is one of the lay disciples of the recluse Gotama, of those who live in Savatthi and wear white clothes These venerable ones make little noise, are trained to make little noise and they train others to make little noise. Thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent. The carpenter Pancakanga approached the wandering ascetic Uggahamana Samanamandikaputta, exchanged friendly greetings with the wandering ascetic Uggaahamaana Samanamandikaaputta and sat on a side. When he was seated the wandering ascetic Uggaahamaana Samanamandikaaputta said thus to him. ’Carpenter, I declare the person endowed with four things as the most skilled, perfect recluse, endowed with highest merit. What are four? Here carpenter, he does no evil by body, no evil by words, does not think evil thoughts and does not lead an evil livelihood. A man endowed with these four things, I declare as the most skilled, perfect recluse endowed with the highest merit.’
The carpenter Pancakanga was not pleased nor did condemn those words of the wandering ascetic Uggahamana Samanamandikaputta. He got up thinking I will know the meaning of these words from the Blessed One approached the Blessed One, worshipped and sat on a side. Then he related the conversation, that occurred between himself and the wandering ascetic Uggaahamaana Samanamandikaaputta. The Blessed One said to the carpenter Pancakanga. ‘Carpenter, if this is so, a toddler who could not stand or sit quickly would be the most skilled, perfect recluse endowed with the highest merit. Carpenter, a toddler who could not stand and sit quickly, would not have an idea of a body, so how could he do evil with the body, other than move his limbs. Carpenter, a toddler who could not stand and sit quickly, would not have even words, so how could there be evil done with words, other than crying. Carpenter, a toddler who could not stand and sit quickly, would not have even thoughts, so how could he think evil thoughts, other than expressing displeasure. Carpenter, a toddler who could not stand and sit quickly, would not have even a livelihood, so how could there be evil livelihood to him, other than drinking the mother’s milk. Carpenter, according to the words of the wandering ascetic Uggaahamaana Samanamandikaputta, a toddler who could not stand and sit quickly would be the most skilled, perfect recluse endowed with the highest merit.
Carpenter, I do not declare the most skilled perfect recluse endowed with the highest merit with these four things, as the wandering ascetic Uggaahamaana Samanamandikaputta says. I say these are the perfect qualities of a toddler who could not stand and sit quickly. What are the four? Carpenter, he does no evil action by body, utters no evil words, does not think evil thoughts, and has no evil livelihood. I do not declare the most skilled perfect recluse endowed with the highest merit with these four qualities. They are the perfect qualities of a toddler who could not stand and sit quickly.
Carpenter, with these ten things I declare the most skilled perfect recluse endowed with the highest merit. I say, he should know, these observances lead to demerit. These observances of demerit start here. The observances of demerit cease here without a remainder. Carpenter, I say, this is the method of ceasing observances of demerit. He should know these observances of merit start here and cease here without a remainder. I say, this is the method of ceasing observances of merit. Carpenter, I say, he should know, that these are evil thoughts that start here. He should know, these evil thoughts cease here without a remainder. Carpenter, I say, this is the method of ceasing evil thoughts. He should know these are thoughts of merit, and they start here. These thoughts of merit cease here without a remainder. Carpenter, I say, this is the method for the cessation of thoughts of merit, he should know this too.
Carpenter, what are observances of demerit? Bodily actions of demerit, verbal actions of demerit and a livelihood of demerit are the observances of demerit. Carpenter, where do these observances of demerit rise? They arise in the mind, is the reply What is that mind? Minds are various and different. The mind is with greed, anger and delusion. Thus observances of demerit start there. Carpenter, where do these observances of demerit cease completely? Their cessation is thus. The bhikkhu gives up bodily actions of demerit and develops bodily actions of merit. Gives up verbal actions of demerit and develops verbal actions of merit. Gives up mental actions of demerit and develops mental actions of merit. Giving up wrong livelihood develops the right livelihood. Here, these observances of demerit cease completely. Carpenter, fallen to what method, is the ceasing of observances of demerit? Carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour, for the not arising of not arisen demerit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour, to dispel arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for arousing not arisen merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen merit. Carpenter, this is the method, of ceasing observances of demerit.
. Carpenter, what are observances, for merit? Bodily actions of merit, verbal actions of merit and a pure livelihood are observances for merit. Where do these observances of merit rise? They arise in the mind, is the reply What is that mind? Minds are various and different. The mind without greed, the mind without anger and the mind without delusion, are the varied and different minds. Thus observances of merit start here. Carpenter, where do these observances of merit cease completely? Their cessation too is told. Carpenter, the bhikkhu becomes virtuous, not only that, but knows as it really is, how there is to him the release of the mind and the release through wisdom through the cessation of the observances of merit*1) Here, these observances of merit completely cease. Carpenter, fallen to what method, is the ceasing of observances of merit? Carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for not arousing of not arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to dispel arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to arouse, not arisen merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for undeluded stabilisation, growth, development and completion of arisen merit. Carpenter, the bhikkhu falls to this method, for ceasing observances of merit. .
Carpenter, what are thoughts of demerit? Sensual thoughts, angry thoughts and hurting thoughts, are thoughts of demerit. Where do these thoughts of demerit arise? They arise from perceptions, is the reply. What are perceptions? Perceptions are also various and different. They are sensual perceptions, angry perceptions, and hurting perceptions. Thoughts of demerit arise from these perceptions. Carpenter, where do these thoughts of demerit cease completely? Their cessation too is told. Here, the bhikkhu secluded from sensual thoughts ---abides in the first jhana. Here, all thoughts of demerit cease completely. Carpenter, fallen to what method is the ceasing of thoughts of demerit? Here, carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for the non arising of not arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to dispel arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for the arousing of not arisen thoughts of merit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen thoughts of merit. Carpenter, the bhikkhu falls to this method, for the cessation of thoughts of demerit..
Carpenter, what are thoughts of merit? Non-sensual thoughts, non-angry thoughts and not hurting thoughts are thoughts of merit. Carpenter, where do these thoughts of merit arise?.There arising is also told, they arise in perceptions, is the reply. What are perceptions? Perceptions are also various and different, non-sensual perceptions, non-angry perceptions and non-hurting perceptions. From these arise thoughts of merit. Carpenter, where do these thoughts of merit cease without a remainder. Carpenter, their cessation is also told. Here, carpenter, the bhikkhu, overcoming thoughts and thought processes –re—attained to abide in the second jhana. Here all thoughts of merit cease without a remainder. Carpenter, fallen to what method, is the cessation of thoughts of merit? Here, carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for the not arising of not arisen thoughts of demerit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour to dispel arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to arouse not arisen thoughts of merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen thoughts of merit. Carpenter, the bhikkhu falls to this method for the cessation of thoughts of merit. Carpenter, endowed with what ten things do I declare the most skilled perfect recluse with the highest merit.? Here, carpenter, the bhikkhu is endowed with, right understanding of one gone beyond the training. He is endowed with right thoughts right speech, right actions, right livelihood, right endeavour, right mindfulness and right concentration of one gone beyond the training. He is endowed with right knowledge and right release of one gone beyond the training. Endowed with these ten things, I declare the most skilled perfect recluse with the highest merit.
The Blessed One said thus and the carpenter Pancakanga delighted in the words of the Blessed One. . . . . .
. Notes, 1 . The bhikkhu becomes virtuous, not only that, but knows as it really is, how there is to him the release of the mind and the release through wisdom, through the cessation of observances of merit.’bhikkhu siilavaa hoti naca siilamyo ta.mca cetovimutti.m pa~n~naavimutti.m yatthaabhuuta.m pajaanaati yatthaassa ce kusalaasiilaa aparisesaa nirujjhanti’ The sutta explains with precision how the mind has to be developed to attain the release of mind. It is to the four endeavours that the prominence is given.
. . .
. . . . . . . II. 3.9 – Cuulasakuludaayisutta.m-(79) A shorter Discourse to
Sakuludaayi.
. .
I heard thus.
At one time the Blessed One was living in the squirrel’s sanctuary in the bamboo grove. At that time the wandering ascetic Sakuludaayi was living in the monastery of the wandering ascetics in the Mora sanctuary with a large gathering of wandering ascetics. Then the Blessed One putting on robes in the morning taking bowl and robes entered Rajagaha for alms. Then it occurred to the Blessed One, it is too early to go for alms in Rajagaha, what if I approach the monastery of the wandering ascetics and approach the wandering ascetic Sakuludaayi. Then the Blessed One approached the wandering ascetics’ monastery in the Mora sanctuary. At that time, the wandering ascetic Sakuludaayi was seated with a large gathering of wandering ascetics making much noise engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables, drinks, dress, beds, flowers, scents, relations, conveyances, villages, hamlets, towns, states, women, heroes, gossip at the corner of the street, at the well, about those dead and gone, various other talk about the origin of the world and ocean, of things that happened and did not happen. The wandering ascetic Sakuludaayi saw the Blessed One coming in the distance and silenced the gathering. ‘Good sirs, make less noise, do not make such a noise. The recluse Gotama is coming. These venerable ones make little noise, and thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent.
Then the Blessed One approached the wandering ascetic Sakuludaayi, and the wandering ascetic Sakuludaayi said to the Blessed One ‘Good Gotama, come! It is after a long time that good Gotama thought of coming. Sit good Gotama, the seat is ready.’
The Blessed One, sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat. The Blessed One, said. ‘With what talk were you seated here and what was the topic of conversation?’
‘Venerable sir, let that topic be.with which we were seated now, a talk from the Blessed One is rare and this talk could be heard afterwards. Venerable sir, when I do not attend to this gathering, they engage in various childish talk. When I approach them they sit looking at my mouth, to hear what I have to say. Whatever the recluse Udayi says, we will listen to that. When the Blessed One approached, I and this gathering look at the Blessed One’s mouth, whatever the Blessed One says, we will listen to that.’
‘Then Udayi, tell me what I have to teach you’.
‘Venerable sir, a long time ago, this happened. I asked a question about the very beginning, from a recluse, of those acknowledging, knowledge and vision constantly and continually established in them, while walking, standing, lying or when awake. I asked a question about the beginning. When I asked the question, he asked me another question changed the topic and showed anger, aversion and displeasure. Venerable sir, then it occurred to me it is from the Blessed One this question should be asked, it is he who is clever in answering this question’.
‘Udaayi, who is this recluse, that acknowledges knowledge and vision constantly and continually established, while walking, standing, lying or when awake? When asked a question about the beginning, asked another question, changed the topic and showed anger, aversion and displeasure?’
‘Venerable sir, it’s Niganthanaataputta.’.
‘Udayi, it’s from me, who recollect, one birth, two births, --- recollect the manifold previous births with all modes and details, that this question about the beginning should have been asked. I could have convinced your mind answering a question about the beginning. Udayi, with the purified heavenly eye beyond human, I see beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and bad states--- I know beings according to their actions. The question about the beginning should have been asked from me. I could have convinced your mind answering that question. Yet Udayi, let alone the beginning and let alone the end, I will teach you, when this is, this comes to be: when this, arise this arises. When this is not present, this is not, and when this cease, this ceases.’
‘Venerable sir, I do not understand even my own self, it is not possible for me to recollect the manifold previous births with all modes and details, such as one birth, two births, ----with all modes and details, as the Blessed One does. Venerable sir, now I do not even see a mud sprite, how could I see with a purified heavenly eye beyond human, beings disappearing and appearing in unexalted and exalted states--- and know beings according to their actions, as the Blessed One knows. Yet the Blessed One said let alone the beginning and let alone the end, I will give the Teaching – When this is, this comes to be, when this arise, this arises. When this is not present, this is not, and when this, cease this ceases. It is for my great pleasure, yet I do not understand.it. Venerable sir, could my teacher be convinced, answering his question?.
‘Udayi, what is your teacher’s view?’
‘Venerable sir, my teacher’s view is, this is the most excellent appearance’. .‘Udayi, your teacher’s view, this is the most excellent appearance, how is that most excellent appearance?’
‘Venerable sir, there is no other appearance more noble and exalted than this most excellent appearance.’
‘Udayi, how is this appearance, which has no other appearance more noble and exalted than that?’
‘Venerable sir, when there is no other appearance more noble and exalted than that, that is the most excellent appearance.’
‘Udayi, does it extend lengthwise?’
‘Venerable sir, as there is no other appearance more noble and exalted than that, it is said to be the highest appearance, and it cannot be pointed out.’
‘Udayi, it is something, like this..There is a man who says, I desire and love the most beautiful woman in this state: Then he is asked. Good man, the most beautiful woman you desire, is she of warrior clan, brahmin clan, householder clan or from an out caste clan? When asked, he would say No. Then he is asked. Good man, the most beautiful woman you desire and love, do you know, of what clan she is? Do you know whether she is tall, short or medium? Do you know whether she is dark, fair or brown? Do you know in which village, hamlet or town she lives? When asked he says, No. Then he is told, good man, do you desire and love someone whom you do not know and have not seen? Then he would say. Yes. What do you think Udayi. Doesn’t this talk turn out to be stupid talk?’
‘Venerable sir, when that is so, that man’s talk turns out to be stupid talk
In the same manner Udayi, you say, venerable sir, when there is no other appearance more noble and exalted than that, that is the most excellent appearance, and that appearance you do not point out.’
‘Venerable sir, it is like a lepis gem of good birth, with eight facets, well completed and when placed in the orange coloured blanket, shines, emits heat and illuminates. The self would be of that appearance, healthy after, death.’.
‘Udayi, what do you think, of these two, the lapis gem of good birth, with eight facets, well completed and placed in the orange coloured blanket, and the worms and fire flies in the darkness of the night, which give the more excellent appearance in shining, emitting heat and illuminating?’.
‘Venerable sir, of these two appearances the more excellent appearance would be the worms and fire flies, for the darkness of the night.’.
‘Udayi, of these two, the worms and fire flies for the darkness of the night and a lighted oil lamp, which gives the more excellent appearance in shining, emitting heat and illuminating?’
‘Venerable sir, of these two appearances, the more excellent appearance would be the lighted oil lamp, to emit heat and to illuminate.’.
‘Udayi, of these two, the lighted oil lamp for the darkness of the night, and a large mass of fire, for the darkness of the night, which gives the more excellent appearance in shining, emitting heat and illuminating?’
‘Venerable sir, of these two appearances, the more excellent appearance would be a large mass of fire for the darkness.’
‘Udayi, of these two, a large mass of fire for the darkness, and the morning star, in the last watch of the night, when the sky is clear, which gives the more excellent appearance in shining, emitting heat and illuminating?’
‘Venerable sir, of these appearances, the more excellent appearance would be the morning star in the last watch of the night, when the sky is clear.’
‘Udayi, of these two, the morning star in the last watch of the night, when the sky is clear, and the full moon at mid night when the sky is clear without clouds, which gives the more excellent appearance in shining, emitting heat and illuminating?’
‘Venerable sir, of these two appearances, the more excellent appearance would be the full moon at mid night when the sky is clear without clouds.’
‘Udayi, of these two, the full moon at mid night when the sky is clear without clouds and the sun in the sky at mid day in Summer, which gives the more excellent appearance in shining, emitting heat and illuminating?’
‘Venerable sir, of these two appearances, the more excellent would be the sun in the sky at mid day in Summer time.’
‘Udayi, the excellence of many of these gods surpasses the excellence of the moon and sun, I know them, yet I would not tell whose appearance is more noble and more excellent than the other’s appearance. Yet, you say, this appearance, which is inferior even to the appearance of the worms and fire flies, is the most noble and excellent appearance. That too you would not point out.’
‘Venerable sir, forgive me, Well Gone One forgive me!’
‘Udayi, why do you say, forgive me, venerable sir, and forgive me Well Gone One?’
‘Venerable sir, this is the view of my teacher: This is the most excellent appearance, there is no other appearance more excellent than this, and I being cross questioned, asked for reasons and made to discuss it, find it essenceless, empty and gone wrong.’
‘Udayi, is there a world of only pleasantness? Is there a.course of actions to realise that world of only pleasantness?’
‘Venerable sir, my teacher’s view is, there is a world of only pleasantness and there is a course of actions to realise it.’
‘Udayi, what is that course of actions to realise, that world of only pleasantness?
‘Venerable sir, a certain one, giving up destroying life, abstains from it, giving up, taking what is not given, abstains from it. Giving up misbehaviour in sexuality, abstains from it. Giving up telling lies, abstains from it. Observes a certain austerity and refrains from it.This is that course of actions for the realisation of the world of only pleasantness.’
‘Udayi, at such times, you give up destroying life and abstain from it, do you experience only pleasant feelings, or pleasant and unpleasant feelings?’
‘Venerable sir, pleasant and unpleasant feelings.’ .
‘Udayi, at such times, you give up taking what is not given and abstain from it, do you experience, only pleasant feelings, or pleasant and unpleasant feelings?
‘Venerable sir, pleasant and unpleasant feelings.’ .
‘Udayi, at such times, you abstain from misbehaviour in sexuality and give it up, do you experience only pleasant feelings or pleasant and unpleasant feelings?
‘Venerable sir, pleasant and unpleasant feelings.’ .
‘Udayi, at such times, you abstain from telling lies and give it up, do you feel only pleasant feelings, or pleasant and unpleasant feelings?’
‘Venerable sir, pleasant and unpleasant feelings.’ .
‘Udayi, at such times, you observe and abide by a certain austerity do you feel only pleasant feelings, or pleasant and unpleasant feelings?’
‘Venerable sir, pleasant and unpleasant feelings.’
‘Udayi, what do you think, following a course of actions full of pleasant and unpleasant feelings could you realise a world of only pleasant feelings?
‘Venerable sir, forgive me, Well Gone One forgive me!’
‘Udayi, why do you say, forgive me, venerable sir, and forgive me Well Gone One?’
‘Venerable sir, this is the view of my teacher: There is a course of actions following which a world of only pleasant feelings could be realised,.and I being cross questioned, asked for reasons and made to discuss it, find it essenceless, empty and gone wrong.’
‘Venerable sir, is there a world of only pleasant feelings, and is there a course of actions to realise it?’
‘Udayi, there is a world of only pleasant feelings and there is a course of actions to realise it.’
‘Venerable sir, what is that course of actions to realise the world of only pleasant feelings?
‘Here, Udayi, the bhikkhu secluded from sensual desires and thoughts of demerit abides in the first jhana: Overcoming thoughts and thought process and the mind in one point internally appeased, without thoughts and thought processes abides in the second jhana. Again with equanimity to joy and detachment, feeling pleasant with the body too, abides in the third jhana. To this the noble ones say abiding in pleasantness with equanimity. Udayi, this is the course of actions, for realising the world of only pleasant feelings.’
‘Venerable sir, isn’t there another course of actions, for realising the world of pleasant feelings, is this the only course of action?’
‘Udayi, this is not the only course of actions, for realising the world of pleasant feelings only. There are other courses of action, for realising the world of pleasant feelings only.’
When this was said, Udayi’s gathering of wandering ascetics, became noisy. They said, it is only this much we know to realise. Then the wandering ascetic Sakuludaayi silenced his gathering and said to the Blessed One. ‘Venerable sir, how is this world of only pleasant feelings realised?’
‘Here, Udayi, the bhikkhu dispelling pleasantness and unpleasantness, purifying mindfulness with equanimity, without pleasantness and unpleasantness, earlier having overcome pleasure and displeasure and mindfulness purified with equanimity abides in the fourth jhana; Whoever gods be born in the world of only pleasantness, with them he talks and discusses things. Udayi, this is the realising of the world of pleasantness only.’
‘Venerable, sir, is it for the realisation of this world of only pleasantness that the bhikkhus lead the holy life in the dispensation of the Blessed One?’
‘No, Udayi, it is not for the realisation of this world of only pleasantness, that the bhikkhus lead the holy life in my dispensation. There is something more noble and excellent than this to realise on account of which bhikkhus lead the holy life in my dispensation.’
‘Venerable sir, what is that thing more noble and excellent than this on account of which the bhikkhus lead the holy life in the dispensation of the Blessed One.’
‘Here, Udayi, the Thus Gone One is born in the world, perfect, rightfully enlightened, with knowledge and conduct, well gone, knowing 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 Maras, Brahmas, the community of recluses, brahmins, gods and men, that Teaching good at the beginning, good in the middle and good in the end, full of meaning even in the letters declaring the complete and pure holy life.----re--- He having dispelled the five hindrances and making less the finer defilements of the mind secludes the mind from sensual desires and thoughts of demerit--- attains to the first jhana. Udayi, this is something noble and excellent than the earlier on account of which the bhikkhus lead the holy life in my dispensation. Again, overcoming thoughts and thought processes and the mind in one point internally appeased ---abides in the second jhana--- abides in the third jhana—abides in the fourth jhana Udayi, this too is something more noble and excellent than the earlier on account of which the bhikkhus lead the holy life in my dispensation... When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, feeling the pleasant and unpleasant feelings, in such a life span. Disappearing from there was born there with such name, clan, disposition, supports, feeling the pleasant and unpleasant feelings, in such a life span, disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected. Udayi, this too is more noble and excellent than that on accept of which the bhikkhus lead the holy life in my dispensation. 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 purified heavenly eye 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,