MN 152
Indriya-bhavana Sutta
The Development of the Faculties
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 298
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying among the
Kajjangalas in the Bamboo Grove. Then the young brahman Uttara, a student of
Parasiri1 went to the Blessed One and, on arrival, exchanged friendly greetings
& courtesies. After this exchange of courteous greetings he sat to one side.
As he was sitting there, the Blessed One said to him: "Uttara, does the brahman
Parasiri teach his followers the development of the faculties?"
"Yes, master Gotama, he does."
"And how does he teach his followers the development of the faculties?"
"There is the case where one does not see forms with the eye, or hear sounds
with the ear [in a trance of non-perception]. That's how the brahman Parasiri
teaches his followers the development of the faculties."
"That being the case, Uttara, then a blind person will have developed faculties,
and a deaf person will have developed faculties, according to the words of the
brahman Parasiri. For a blind person does not see forms with the eye, and a deaf
person does not hear sounds with the ear."
When this was said, the young brahman Uttara sat silent & abashed, his shoulders
slumped, his head down, brooding, at a loss for words. The Blessed One —
noticing that Uttara was sitting silent & abashed, his shoulders slumped, his
head down, brooding, at a loss for words — said to Ven. Ananda, "Ananda, the
development of the faculties that the brahman Parasiri teaches his followers is
one thing, but the unexcelled development of the faculties in the discipline of
a noble one is something else entirely."
"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the
Blessed One to teach the unexcelled development of the faculties in the
discipline of the noble one. Having heard the Blessed One, the monks will
remember it."
"In that case, Ananda, listen & pay close attention. I will speak."
"As you say, lord," Ven. Ananda responded to the Blessed One.
The Blessed One said: "Now how, Ananda, in the discipline of a noble one is
there the unexcelled development of the faculties? There is the case where, when
seeing a form with the eye, there arises in a monk what is agreeable, what is
disagreeable, what is agreeable & disagreeable. He discerns that 'This agreeable
thing has arisen in me, this disagreeable thing... this agreeable & disagreeable
thing has arisen in me. And that is compounded, gross, dependently co-arisen.
But this is peaceful, this is exquisite, i.e., equanimity.' With that, the
arisen agreeable thing... disagreeable thing... agreeable & disagreeable thing
ceases, and equanimity takes its stance. Just as a man with good eyes, having
closed them, might open them; or having opened them, might close them, that is
how quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing... disagreeable thing... agreeable & disagreeable thing ceases,
and equanimity takes its stance. In the discipline of a noble one, this is
called the unexcelled development of the faculties with regard to forms
cognizable by the eye.
"Furthermore, when hearing a sound with the ear, there arises in a monk what is
agreeable, what is disagreeable, what is agreeable & disagreeable. He discerns
that 'This agreeable thing has arisen in me, this disagreeable thing... this
agreeable & disagreeable thing has arisen in me. And that is compounded, gross,
dependently co-arisen. But this is peaceful, this is exquisite, i.e.,
equanimity.' With that, the arisen agreeable thing... disagreeable thing...
agreeable & disagreeable thing ceases, and equanimity takes its stance. Just as
a strong man might easily snap his fingers, that is how quickly, how rapidly,
how easily, no matter what it refers to, the arisen agreeable thing...
disagreeable thing... agreeable & disagreeable thing ceases, and equanimity
takes its stance. In the discipline of a noble one, this is called the
unexcelled development of the faculties with regard to sounds cognizable by the
ear.
"Furthermore, when smelling an aroma with the nose, there arises in a monk what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that 'This agreeable thing has arisen in me, this disagreeable thing...
this agreeable & disagreeable thing has arisen in me. And that is compounded,
gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e.,
equanimity.' With that, the arisen agreeable thing... disagreeable thing...
agreeable & disagreeable thing ceases, and equanimity takes its stance. Just as
drops of water roll off a gently sloping lotus leaf & do not remain there, that
is how quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing... disagreeable thing... agreeable & disagreeable thing ceases,
and equanimity takes its stance. In the discipline of a noble one, this is
called the unexcelled development of the faculties with regard to aromas
cognizable by the nose.
"Furthermore, when tasting a flavor with the tongue, there arises in a monk what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that 'This agreeable thing has arisen in me, this disagreeable thing...
this agreeable & disagreeable thing has arisen in me. And that is compounded,
gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e.,
equanimity.' With that, the arisen agreeable thing... disagreeable thing...
agreeable & disagreeable thing ceases, and equanimity takes its stance. Just as
a strong man might easily spit out a ball of saliva gathered on the tip of his
tongue, that is how quickly, how rapidly, how easily, no matter what it refers
to, the arisen agreeable thing... disagreeable thing... agreeable & disagreeable
thing ceases, and equanimity takes its stance. In the discipline of a noble one,
this is called the unexcelled development of the faculties with regard to
flavors cognizable by the tongue.
"Furthermore, when touching a tactile sensation with the body, there arises in a
monk what is agreeable, what is disagreeable, what is agreeable & disagreeable.
He discerns that 'This agreeable thing has arisen in me, this disagreeable
thing... this agreeable & disagreeable thing has arisen in me. And that is
compounded, gross, dependently co-arisen. But this is peaceful, this is
exquisite, i.e., equanimity.' With that, the arisen agreeable thing...
disagreeable thing... agreeable & disagreeable thing ceases, and equanimity
takes its stance. Just as a strong man might easily extend his flexed arm or
flex his extended arm, that is how quickly, how rapidly, how easily, no matter
what it refers to, the arisen agreeable thing... disagreeable thing... agreeable
& disagreeable thing ceases, and equanimity takes its stance. In the discipline
of a noble one, this is called the unexcelled development of the faculties with
regard to tactile sensations cognizable by the body.
"Furthermore, when cognizing an idea with the intellect, there arises in a monk
what is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that 'This agreeable thing has arisen in me, this disagreeable thing...
this agreeable & disagreeable thing has arisen in me. And that is compounded,
gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e.,
equanimity. With that, the arisen agreeable thing... disagreeable thing...
agreeable & disagreeable thing ceases, and equanimity takes its stance. Just as
a strong man might let two or three drops of water fall onto an iron pan heated
all day: Slow would be the falling of the drops of water, but they quickly would
vanish & disappear. That is how quickly, how rapidly, how easily, no matter what
it refers to, the arisen agreeable thing... disagreeable thing... agreeable &
disagreeable thing ceases, and equanimity takes its stance. In the discipline of
a noble one, this is called the unexcelled development of the faculties with
regard to ideas cognizable by the intellect.
"And how is one a person in training, someone following the way? There is the
case where, when seeing a form with the eye, there arises in a monk what is
agreeable, what is disagreeable, what is agreeable & disagreeable. He feels
horrified, humiliated, & disgusted with the arisen agreeable thing...
disagreeable thing... agreeable & disagreeable thing.
"When hearing a sound with the ear... When smelling an aroma with the nose...
When tasting a flavor with the tongue... When touching a tactile sensation with
the body... When cognizing an idea with the intellect, there arises in him what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He feels
horrified, humiliated, & disgusted with the arisen agreeable thing...
disagreeable thing... agreeable & disagreeable thing.
"This is how one is a person in training, someone following the way.
"And how is one a noble one with developed faculties? There is the case where,
when seeing a form with the eye, there arises in a monk what is agreeable, what
is disagreeable, what is agreeable & disagreeable. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome. If he
wants, he remains percipient of unloathsomeness in the presence of what is
loathsome. If he wants, he remains percipient of loathsomeness in the presence
of what is not loathsome & what is. If he wants, he remains percipient of
unloathsomeness in the presence of what is loathsome & what is not. If he wants
— in the presence of what is loathsome & what is not — cutting himself off from
both, he remains equanimous, alert, & mindful.
"When hearing a sound with the ear... When smelling an aroma with the nose...
When tasting a flavor with the tongue... When touching a tactile sensation with
the body... When cognizing an idea with the intellect, there arises in him what
is agreeable, what is disagreeable, what is agreeable & disagreeable. If he
wants, he remains percipient of loathsomeness in the presence of what is not
loathsome. If he wants, he remains percipient of unloathsomeness in the presence
of what is loathsome. If he wants, he remains percipient of loathsomeness in the
presence of what is not loathsome & what is. If he wants, he remains percipient
of unloathsomeness in the presence of what is loathsome & what is not. If he
wants — in the presence of what is loathsome & what is not — cutting himself off
from both, he remains equanimous, alert, & mindful.
"This is how one is a noble one with developed faculties.
"So, Ananda, I have taught you the unexcelled development of the faculties in
the discipline of a noble one; I have taught you how one is a person in
training, someone following the way; I have taught you how one is a noble one
with developed faculties. Whatever a teacher should do — seeking the welfare of
his disciples, out of sympathy for them — that have I done for you. Over there
are the roots of trees; over there, empty dwellings. Practice jhana, Ananda.
Don't be heedless. Don't later fall into regret. This is our message to you
all."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the
Blessed One's words.
Notes
1. Or: Parasivi.
Showing posts with label Majjhima Nikaya. Show all posts
Showing posts with label Majjhima Nikaya. Show all posts
Monday, April 11, 2011
Majjhima Nikaya - Pindapataparisuddha Sutta
151. Pindapataparisuddha Sutta - English MAJJHIMA NIKAYA III
5. 9. Piõóapàtapàrisuddhasuttaü
(151) The Purity of Alms Food
I Heard thus.
At one time the Blessed One lived in the squirrels' sanctuary in the bamboo
grove in Rajagaha. Then venerable Sàriputta getting up from his seclusion in the
evening approached the Blessed One, worshipped, and sat on a side. The Blessed
One said to venerable Sàriputta. `Sàriputta, your mental faculties are bright,
skin colour is pure, in which abiding, do you spend your time mostly?û
ßVenerable sir, I spend my time mostly in voidance.û
ßIt's good Sariputta, you abide mostly in the abiding of Great Beings.
Sariputta, a bhikkhu who desires to abide in voidance most of the time should
reflect. When going for alms along a certain path, or in a certain region, or
returning along a certain path, does interest, or greed, or anger, or delusion,
or aversion, arise in my mind on account of forms cognizable by eye
consciousness?
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, arises in my mind on account of forms
cognizable by eye consciousness. Then he should arouse effort to dispel those
evil thoughts.
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, does not arise in my mind on account of
forms cognizable by eye consciousness. Then he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, when reflecting if the bhikkhu knows, when going for alms along
a certain path, or in a certain region, or returning along a certain path,
interest, or greed, or anger, or delusion, or aversion, does not arise in my
mind on account of sounds cognizable by ear-consciousness, ... re ... on account
of scents cognizable by nose-consciousness, ... re ... on account of tastes
cognizable by tongue-consciousness, ... re ... on account of touches cognizable
by body consciousness, ... re ... on account of thoughts cognizable by
mind-consciousness. He should abide joyful and happy training in those thoughts
day and night.
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, does not arise in my mind on account of
thoughts cognizable by mind-consciousness. He should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta the bhikkhu should reflect are my five strands of sensuality
dispelled? When reflecting if the bhikkhu knows, my five strands of sensuality
are not dispelled he should arouse effort to dispel the five strands of
sensuality.
When reflecting if the bhikkhu knows, my five strands of sensuality are
dispelled, he should abide joyful and happy training in those thoughts day and
night.
Again Sàriputta, the bhikkhu should reflect are the five hindrances dispelled in
me? When reflecting if the bhikkhu knows, the five hindrances are not dispelled
in me he should arouse effort to dispel the five hindrances. When reflecting if
the bhikkhu knows, the five hindrances are dispelled in me he should abide
joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the five holding masses
accurately understood by me? When reflecting if the bhikkhu knows, the five
holding masses are not accurately understood, he should arouse effort to
understand the five holding masses accurately. When reflecting if the bhikkhu
knows the five holding masses are accurately understood by me. He should abide
joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four establishments of
mindfulness developed in me? When reflecting if the bhikkhu knows the four
establishments of mindfulness are not developed in me, he should arouse effort
to develop the four establishments of mindfulness. When reflecting if the
bhikkhu knows the four establishments of mindfulness are developed in me, he
should abide joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four right efforts developed
in me? When reflecting if the bhikkhu knows the four right efforts are not
developed in me, he should arouse effort to develop the four right efforts. When
reflecting if the bhikkhu knows the four right efforts are developed in me, he
should abide joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four supernormal powers
developed in me? When reflecting if the bhikkhu knows the four supernormal
powers are not developed in me, he should arouse effort to develop the four
supernormal powers. When reflecting if the bhikkhu knows the four supernormal
powers are developed in me, he should abide joyful and happy training in those
thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the five mental faculties
developed in me? When reflecting if the bhikkhu knows the five mental faculties
are not developed in me, he should arouse effort to develop the five mental
faculties. When reflecting if the bhikkhu knows the five mental faculties are
developed in me, he should abide joyful and happy training in those thoughts day
and night.
Again Sàriputta, the bhikkhu should reflect are the five powers developed in me?
When reflecting if the bhikkhu knows the five powers are not developed in me, he
should arouse effort to develop the five powers When reflecting if the bhikkhu
knows the five powers are developed in me, he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the seven enlightenment factors
developed in me? When reflecting if the bhikkhu knows the seven enlightenment
factors are not developed in me, he should arouse effort to develop the seven
enlightenment factors. When reflecting if the bhikkhu knows the seven
enlightenment factors are developed in me, he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect is the noble Eightfold path
developed in me? When reflecting if the bhikkhu knows the noble Eightfold path
is not developed in me, he should arouse effort to develop the noble Eightfold
path. When reflecting if the bhikkhu knows the noble Eightfold path is developed
in me, he should abide joyful and happy training in those thoughts day and
night.
Again Sàriputta, the bhikkhu should reflect is my calm and insight developed?*1)
When reflecting if the bhikkhu knows my calm and insight is not developed, he
should arouse effort to develop calm and insight When reflecting if the bhikkhu
knows calm and insight is developed, he should abide joyful and happy training
in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect is science and release realized by
me*2)? When reflecting if the bhikkhu knows, science and release of mind, is not
realized by me, he should arouse effort to develop science and release of mind.
When reflecting if the bhikkhu knows, science and release of mind, is realized
he should abide joyful and happy training in those thoughts day and night.
Sàriputta, whoever recluse or brahmin purified alms food in the past, did so
reflecting in this manner. Whoever recluse or brahmin would purify alms food in
the future, will do so reflecting in this manner. Whoever recluse or brahmin
purifies alms food at present, do so reflecting in this manner. Sàriputta, you
should train in this manner.
The Blessed One said thus and venerable Sàriputta delighted in the words of the
Blessed One.
[1] Is my calm and insight developed? (Bhàvità nu kho me samatho ca vipassanà
càti?) To develop calm is to pacify the mind by throwing out evil things of
demerit in the mind and not leaving any room for them to rise again. To do this
there are various methods to adopt and various signs to develop. The most
suitable sign should be adopted at the relevant time. A few of them are
reflecting in and out breaths, being aware of one's movements, being mindful of
one's feelings, being mindful of one's mental states and thoughts etc. To
develop insight is to be aware of the fact that everything is impermanent. That
whatever impermanent thing, is unpleasant. And whatever impermanent, unpleasant
thing lacks self.
[2] Is science and release realized by me? (Sacchikatà nu kho me vijjà ca
vimutti càti?) Science is the knowledge of the Truth of unpleasantness, the
truth of its arising, the truth of its cessation and the truth of the path
leading to the cessation of unpleasantness. When this is realized the mind is
released.
5. 9. Piõóapàtapàrisuddhasuttaü
(151) The Purity of Alms Food
I Heard thus.
At one time the Blessed One lived in the squirrels' sanctuary in the bamboo
grove in Rajagaha. Then venerable Sàriputta getting up from his seclusion in the
evening approached the Blessed One, worshipped, and sat on a side. The Blessed
One said to venerable Sàriputta. `Sàriputta, your mental faculties are bright,
skin colour is pure, in which abiding, do you spend your time mostly?û
ßVenerable sir, I spend my time mostly in voidance.û
ßIt's good Sariputta, you abide mostly in the abiding of Great Beings.
Sariputta, a bhikkhu who desires to abide in voidance most of the time should
reflect. When going for alms along a certain path, or in a certain region, or
returning along a certain path, does interest, or greed, or anger, or delusion,
or aversion, arise in my mind on account of forms cognizable by eye
consciousness?
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, arises in my mind on account of forms
cognizable by eye consciousness. Then he should arouse effort to dispel those
evil thoughts.
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, does not arise in my mind on account of
forms cognizable by eye consciousness. Then he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, when reflecting if the bhikkhu knows, when going for alms along
a certain path, or in a certain region, or returning along a certain path,
interest, or greed, or anger, or delusion, or aversion, does not arise in my
mind on account of sounds cognizable by ear-consciousness, ... re ... on account
of scents cognizable by nose-consciousness, ... re ... on account of tastes
cognizable by tongue-consciousness, ... re ... on account of touches cognizable
by body consciousness, ... re ... on account of thoughts cognizable by
mind-consciousness. He should abide joyful and happy training in those thoughts
day and night.
When reflecting if the bhikkhu knows, when going for alms along a certain path,
or in a certain region, or returning along a certain path, interest, or greed,
or anger, or delusion, or aversion, does not arise in my mind on account of
thoughts cognizable by mind-consciousness. He should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta the bhikkhu should reflect are my five strands of sensuality
dispelled? When reflecting if the bhikkhu knows, my five strands of sensuality
are not dispelled he should arouse effort to dispel the five strands of
sensuality.
When reflecting if the bhikkhu knows, my five strands of sensuality are
dispelled, he should abide joyful and happy training in those thoughts day and
night.
Again Sàriputta, the bhikkhu should reflect are the five hindrances dispelled in
me? When reflecting if the bhikkhu knows, the five hindrances are not dispelled
in me he should arouse effort to dispel the five hindrances. When reflecting if
the bhikkhu knows, the five hindrances are dispelled in me he should abide
joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the five holding masses
accurately understood by me? When reflecting if the bhikkhu knows, the five
holding masses are not accurately understood, he should arouse effort to
understand the five holding masses accurately. When reflecting if the bhikkhu
knows the five holding masses are accurately understood by me. He should abide
joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four establishments of
mindfulness developed in me? When reflecting if the bhikkhu knows the four
establishments of mindfulness are not developed in me, he should arouse effort
to develop the four establishments of mindfulness. When reflecting if the
bhikkhu knows the four establishments of mindfulness are developed in me, he
should abide joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four right efforts developed
in me? When reflecting if the bhikkhu knows the four right efforts are not
developed in me, he should arouse effort to develop the four right efforts. When
reflecting if the bhikkhu knows the four right efforts are developed in me, he
should abide joyful and happy training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the four supernormal powers
developed in me? When reflecting if the bhikkhu knows the four supernormal
powers are not developed in me, he should arouse effort to develop the four
supernormal powers. When reflecting if the bhikkhu knows the four supernormal
powers are developed in me, he should abide joyful and happy training in those
thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the five mental faculties
developed in me? When reflecting if the bhikkhu knows the five mental faculties
are not developed in me, he should arouse effort to develop the five mental
faculties. When reflecting if the bhikkhu knows the five mental faculties are
developed in me, he should abide joyful and happy training in those thoughts day
and night.
Again Sàriputta, the bhikkhu should reflect are the five powers developed in me?
When reflecting if the bhikkhu knows the five powers are not developed in me, he
should arouse effort to develop the five powers When reflecting if the bhikkhu
knows the five powers are developed in me, he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect are the seven enlightenment factors
developed in me? When reflecting if the bhikkhu knows the seven enlightenment
factors are not developed in me, he should arouse effort to develop the seven
enlightenment factors. When reflecting if the bhikkhu knows the seven
enlightenment factors are developed in me, he should abide joyful and happy
training in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect is the noble Eightfold path
developed in me? When reflecting if the bhikkhu knows the noble Eightfold path
is not developed in me, he should arouse effort to develop the noble Eightfold
path. When reflecting if the bhikkhu knows the noble Eightfold path is developed
in me, he should abide joyful and happy training in those thoughts day and
night.
Again Sàriputta, the bhikkhu should reflect is my calm and insight developed?*1)
When reflecting if the bhikkhu knows my calm and insight is not developed, he
should arouse effort to develop calm and insight When reflecting if the bhikkhu
knows calm and insight is developed, he should abide joyful and happy training
in those thoughts day and night.
Again Sàriputta, the bhikkhu should reflect is science and release realized by
me*2)? When reflecting if the bhikkhu knows, science and release of mind, is not
realized by me, he should arouse effort to develop science and release of mind.
When reflecting if the bhikkhu knows, science and release of mind, is realized
he should abide joyful and happy training in those thoughts day and night.
Sàriputta, whoever recluse or brahmin purified alms food in the past, did so
reflecting in this manner. Whoever recluse or brahmin would purify alms food in
the future, will do so reflecting in this manner. Whoever recluse or brahmin
purifies alms food at present, do so reflecting in this manner. Sàriputta, you
should train in this manner.
The Blessed One said thus and venerable Sàriputta delighted in the words of the
Blessed One.
[1] Is my calm and insight developed? (Bhàvità nu kho me samatho ca vipassanà
càti?) To develop calm is to pacify the mind by throwing out evil things of
demerit in the mind and not leaving any room for them to rise again. To do this
there are various methods to adopt and various signs to develop. The most
suitable sign should be adopted at the relevant time. A few of them are
reflecting in and out breaths, being aware of one's movements, being mindful of
one's feelings, being mindful of one's mental states and thoughts etc. To
develop insight is to be aware of the fact that everything is impermanent. That
whatever impermanent thing, is unpleasant. And whatever impermanent, unpleasant
thing lacks self.
[2] Is science and release realized by me? (Sacchikatà nu kho me vijjà ca
vimutti càti?) Science is the knowledge of the Truth of unpleasantness, the
truth of its arising, the truth of its cessation and the truth of the path
leading to the cessation of unpleasantness. When this is realized the mind is
released.
Majjhima Nikaya - Nagaravindeyya Sutta
150. Nagaravindeyya Sutta - English MAJJHIMA NIKAYA III
5. 8. Nagaravindeyyasuttaü
(150) The Discourse Delivered at Nagaravindika
I heard thus.
At one time the Blessed One was touring the Kosala country with a large
Community of bhikkhus and arrived at the brahmin village Nagaravindika of
Kosala. The brahmin householders of Nagaravindika heard `The good recluse
Gotama, son of the Sakyas, who became homeless, while touring the Kosala country
with a large Community of bhikkhus have arrived at the brahmin village
Nagaravindika. This is the fame that has spread about him. That Blessed One is
worthy, rightfully enlightened, endowed with knowledge and conduct, has gone
well, knows the worlds, is the incomparable tamer of those to be tamed, Teacher
of gods and men, enlightened and blessed. We should see such worthy ones. Then
the brahmin householders of Nagaravindika approached the Blessed One. Some of
them exchanged friendly greetings with the Blessed One and sat on a side. Some
joined their hands in reverence and sat on a side. Some made their names and
clans heard in the presence of the Blessed One and sat on a side and the rest
silently sat on a side.
To the brahmin householders of Nagaravindika the Blessed One said.
ßHouseholders, if the homeless ascetics of other beliefs ask you: "Householders,
what kind of recluses and brahmins should not be revered, esteemed and
worshipped?" You should reply them thus. Those recluses and brahmins, without
dispelled greed, aversion and delusion, for forms cognizable by
eye-consciousness, internally not appeased, abide with good and bad conduct by
body, speech and mind. Such recluses and brahmins should not be revered,
esteemed and worshipped. For we too are without dispelled greed, aversion and
delusion, for forms cognizable by eye-consciousness, internally not appeased,
abide with good and bad conduct by body, speech and mind. Not seeing any good
conduct above that, we should not revere, esteem and worship those good recluses
and brahmins. Those recluses and brahmins, without dispelled greed, aversion and
delusion, for sounds cognizable by ear-consciousness, ... re ... for scents
cognizable by nose consciousness, ... re ... for tastes cognizable by
tongue-consciousness, ... re ... for touches cognizable by body consciousness
and for thoughts cognizable by mind-consciousness internally not appeased, abide
with good and bad conduct by body, speech and mind. Such recluses and brahmins
should not be revered, esteemed and worshipped. For we too are without dispelled
greed, aversion and delusion, for thoughts cognizable by mind-consciousness,
internally not appeased, abide with good and bad conduct by body, speech and
mind. Not seeing any good conduct above that, we should not revere, esteem and
worship those good recluses and brahmins. Householders, you should reply those
ascetics of other beliefs in this manner.
Householders, if the homeless ascetics of other beliefs ask you: "Householders,
what kind of recluses and brahmins should be revered, esteemed and worshipped?"
You should reply them thus. Those recluses and brahmins, with dispelled greed,
aversion and delusion, for forms cognizable by eye-consciousness, internally
appeased, abide with the right conduct by body, speech and mind. Such recluses
and brahmins should be revered, esteemed and worshipped. For we are without
dispelled greed, aversion and delusion, for forms cognizable by
eye-consciousness, internally not appeased, abide with good and bad conduct by
body, speech and mind. Seeing good conduct in these recluses and brahmins above
us, we should revere, esteem and worship those good recluses and brahmins. Those
recluses and brahmins, with dispelled greed, aversion and delusion, for sounds
cognizable by ear-consciousness, ... re ... for scents cognizable by nose
consciousness, ... re ... for tastes cognizable by tongue-consciousness, ... re
... for touches cognizable by body consciousness, ... re ... and for thoughts
cognizable by mind-consciousness internally appeased, abide with the right
conduct by body, speech and mind. Such recluses and brahmins should be revered,
esteemed and worshipped. For we are without dispelled greed, aversion and
delusion, for thoughts cognizable by mind-consciousness, internally not
appeased, abide with good and bad conduct by body, speech and mind. Seeing good
conduct in these recluses and brahmins above us, we should revere, esteem and
worship those good recluses and brahmins. Householders, you should reply those
ascetics of other beliefs in this manner.
Householders, if the homeless ascetics of other beliefs ask you: Householders,
what are the ways and behavior patterns, of those venerable ones, that you say:
Indeed these venerable ones are free of greed, or fallen to train for it? Free
of aversion or fallen to train for it and free of delusion, or fallen to train
for it? You should reply them thus. Those venerable ones abide in forest
dwellings and leaves huts, where such forms cognizable by eye consciousness
could not be enjoyed. Such sounds cognizable ear-consciousness could not be
enjoyed, such scents cognizable nose-consciousness could not be enjoyed, such
tastes cognizable tongue-consciousness could not be enjoyed, such touches
cognizable body-consciousness could not be enjoyed. Because of these ways and
behavior patterns, we say that these venerable ones are free of greed, or fallen
to train for it, free of aversion or fallen to train for it, free of delusion,
or fallen to train for it.û
When this was said the brahmin householders of Nagaravindika said. `Good Gotama,
now we understand. It's like something overturned was reinstated ... re ... From
today, until we live, remember us as your disciples.û
5. 8. Nagaravindeyyasuttaü
(150) The Discourse Delivered at Nagaravindika
I heard thus.
At one time the Blessed One was touring the Kosala country with a large
Community of bhikkhus and arrived at the brahmin village Nagaravindika of
Kosala. The brahmin householders of Nagaravindika heard `The good recluse
Gotama, son of the Sakyas, who became homeless, while touring the Kosala country
with a large Community of bhikkhus have arrived at the brahmin village
Nagaravindika. This is the fame that has spread about him. That Blessed One is
worthy, rightfully enlightened, endowed with knowledge and conduct, has gone
well, knows the worlds, is the incomparable tamer of those to be tamed, Teacher
of gods and men, enlightened and blessed. We should see such worthy ones. Then
the brahmin householders of Nagaravindika approached the Blessed One. Some of
them exchanged friendly greetings with the Blessed One and sat on a side. Some
joined their hands in reverence and sat on a side. Some made their names and
clans heard in the presence of the Blessed One and sat on a side and the rest
silently sat on a side.
To the brahmin householders of Nagaravindika the Blessed One said.
ßHouseholders, if the homeless ascetics of other beliefs ask you: "Householders,
what kind of recluses and brahmins should not be revered, esteemed and
worshipped?" You should reply them thus. Those recluses and brahmins, without
dispelled greed, aversion and delusion, for forms cognizable by
eye-consciousness, internally not appeased, abide with good and bad conduct by
body, speech and mind. Such recluses and brahmins should not be revered,
esteemed and worshipped. For we too are without dispelled greed, aversion and
delusion, for forms cognizable by eye-consciousness, internally not appeased,
abide with good and bad conduct by body, speech and mind. Not seeing any good
conduct above that, we should not revere, esteem and worship those good recluses
and brahmins. Those recluses and brahmins, without dispelled greed, aversion and
delusion, for sounds cognizable by ear-consciousness, ... re ... for scents
cognizable by nose consciousness, ... re ... for tastes cognizable by
tongue-consciousness, ... re ... for touches cognizable by body consciousness
and for thoughts cognizable by mind-consciousness internally not appeased, abide
with good and bad conduct by body, speech and mind. Such recluses and brahmins
should not be revered, esteemed and worshipped. For we too are without dispelled
greed, aversion and delusion, for thoughts cognizable by mind-consciousness,
internally not appeased, abide with good and bad conduct by body, speech and
mind. Not seeing any good conduct above that, we should not revere, esteem and
worship those good recluses and brahmins. Householders, you should reply those
ascetics of other beliefs in this manner.
Householders, if the homeless ascetics of other beliefs ask you: "Householders,
what kind of recluses and brahmins should be revered, esteemed and worshipped?"
You should reply them thus. Those recluses and brahmins, with dispelled greed,
aversion and delusion, for forms cognizable by eye-consciousness, internally
appeased, abide with the right conduct by body, speech and mind. Such recluses
and brahmins should be revered, esteemed and worshipped. For we are without
dispelled greed, aversion and delusion, for forms cognizable by
eye-consciousness, internally not appeased, abide with good and bad conduct by
body, speech and mind. Seeing good conduct in these recluses and brahmins above
us, we should revere, esteem and worship those good recluses and brahmins. Those
recluses and brahmins, with dispelled greed, aversion and delusion, for sounds
cognizable by ear-consciousness, ... re ... for scents cognizable by nose
consciousness, ... re ... for tastes cognizable by tongue-consciousness, ... re
... for touches cognizable by body consciousness, ... re ... and for thoughts
cognizable by mind-consciousness internally appeased, abide with the right
conduct by body, speech and mind. Such recluses and brahmins should be revered,
esteemed and worshipped. For we are without dispelled greed, aversion and
delusion, for thoughts cognizable by mind-consciousness, internally not
appeased, abide with good and bad conduct by body, speech and mind. Seeing good
conduct in these recluses and brahmins above us, we should revere, esteem and
worship those good recluses and brahmins. Householders, you should reply those
ascetics of other beliefs in this manner.
Householders, if the homeless ascetics of other beliefs ask you: Householders,
what are the ways and behavior patterns, of those venerable ones, that you say:
Indeed these venerable ones are free of greed, or fallen to train for it? Free
of aversion or fallen to train for it and free of delusion, or fallen to train
for it? You should reply them thus. Those venerable ones abide in forest
dwellings and leaves huts, where such forms cognizable by eye consciousness
could not be enjoyed. Such sounds cognizable ear-consciousness could not be
enjoyed, such scents cognizable nose-consciousness could not be enjoyed, such
tastes cognizable tongue-consciousness could not be enjoyed, such touches
cognizable body-consciousness could not be enjoyed. Because of these ways and
behavior patterns, we say that these venerable ones are free of greed, or fallen
to train for it, free of aversion or fallen to train for it, free of delusion,
or fallen to train for it.û
When this was said the brahmin householders of Nagaravindika said. `Good Gotama,
now we understand. It's like something overturned was reinstated ... re ... From
today, until we live, remember us as your disciples.û
Majjhima Nikaya - Maha-salayatanika Sutta
MN 149
Maha-salayatanika Sutta
The Great Six Sense-media Discourse
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 287
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the great six sense-media [discourse]. Listen & pay
close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Not knowing, not seeing the eye as it actually is
present; not knowing, not seeing forms... consciousness at the eye... contact at
the eye as they actually are present; not knowing, not seeing whatever arises
conditioned through contact at the eye — experienced as pleasure, pain, or
neither-pleasure-nor-pain — as it actually is present, one is infatuated with
the eye... forms... consciousness at the eye... contact at the eye... whatever
arises conditioned by contact at the eye and is experienced as pleasure, pain,
or neither-pleasure-nor-pain.
"For him — infatuated, attached, confused, not remaining focused on their
drawbacks — the five clinging-aggregates head toward future accumulation. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now here & now there — is abandoned by him. His bodily disturbances &
mental disturbances grow. His bodily torments & mental torments grow. His bodily
distresses & mental distresses grow. He is sensitive both to bodily stress &
mental stress.
"Not knowing, not seeing the ear... Not knowing, not seeing the nose... Not
knowing, not seeing the tongue... Not knowing, not seeing the body...
"Not knowing, not seeing the intellect as it actually is present; not knowing,
not seeing ideas... consciousness at the intellect... contact at the intellect
as they actually are present; not knowing, not seeing whatever arises
conditioned through intellect-contact — experienced as pleasure, pain, or
neither-pleasure-nor-pain — as it actually is present, one is infatuated with
the intellect... ideas... consciousness at the intellect... contact at the
intellect... whatever arises conditioned by contact at the intellect and is
experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him — infatuated, attached, confused, not remaining focused on their
drawbacks — the five clinging-aggregates head toward future accumulation. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — grows within him. His bodily disturbances &
mental disturbances grow. His bodily torments & mental torments grow. His bodily
distresses & mental distresses grow. He is sensitive both to bodily stress &
mental stress.
"However, knowing & seeing the eye as it actually is present, knowing & seeing
forms... consciousness at the eye... contact at the eye as they actually are
present, knowing & seeing whatever arises conditioned through contact at the eye
— experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually
is present, one is not infatuated with the eye... forms... consciousness at the
eye... contact at the eye... whatever arises conditioned by contact at the eye
and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him — uninfatuated, unattached, unconfused, remaining focused on their
drawbacks — the five clinging-aggregates head toward future diminution. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — is abandoned by him. His bodily disturbances &
mental disturbances are abandoned. His bodily torments & mental torments are
abandoned. His bodily distresses & mental distresses are abandoned. He is
sensitive both to ease of body & ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any
resolve, his right resolve. Any effort, his right effort. Any mindfulness, his
right mindfulness. Any concentration, his right concentration: just as earlier
his actions, speech, & livelihood were already well-purified. Thus for him,
having thus developed the noble eightfold path, the four frames of reference go
to the culmination of their development. The four right exertions... the four
bases of power... the five faculties... the five strengths... the seven factors
for Awakening go to the culmination of their development.1 [And] for him these
two qualities occur in tandem: tranquillity & insight.
"He comprehends through direct knowledge whatever qualities are to be
comprehended through direct knowledge, abandons through direct knowledge
whatever qualities are to be abandoned through direct knowledge, develops
through direct knowledge whatever qualities are to be developed through direct
knowledge, and realizes through direct knowledge whatever qualities are to be
realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five
clinging-aggregates,' should be the reply. Which five? Form as a
clinging-aggregate... feeling... perception... fabrications... consciousness as
a clinging-aggregate. These are the qualities that are to be comprehended
through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance &
craving for becoming: these are the qualities that are to be abandoned through
direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity &
insight: these are the qualities that are to be developed through direct
knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing &
release: these are the qualities that are to be realized through direct
knowledge.
"Knowing & seeing the ear... Knowing & seeing the nose... Knowing & seeing the
tongue... Knowing & seeing the body...
"Knowing & seeing the intellect as it actually is present, knowing & seeing
ideas... consciousness at the intellect... contact at the intellect as they
actually are present, knowing & seeing whatever arises conditioned through
intellect-contact — experienced as pleasure, pain, or neither-pleasure-nor-pain
— as it actually is present, one is not infatuated with the intellect...
ideas... consciousness at the intellect... contact at the intellect... whatever
arises conditioned by contact at the intellect and is experienced as pleasure,
pain, or neither-pleasure-nor-pain.
"For him — uninfatuated, unattached, unconfused, remaining focused on their
drawbacks — the five clinging-aggregates head toward future diminution. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — is abandoned by him. His bodily disturbances &
mental disturbances are abandoned. His bodily torments & mental torments are
abandoned. His bodily distresses & mental distresses are abandoned. He is
sensitive both to ease of body & ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any
resolve, his right resolve. Any effort, his right effort. Any mindfulness, his
right mindfulness. Any concentration, his right concentration: just as earlier
his actions, speech, & livelihood were already well-purified. Thus for him,
having thus developed the noble eightfold path, the four frames of reference go
to the culmination of their development. The four right exertions... the four
bases of power... the five faculties... the five strengths... the seven factors
for Awakening go to the culmination of their development. [And] for him these
two qualities occur in tandem: tranquillity & insight.
"He comprehends through direct knowledge whatever qualities are to be
comprehended through direct knowledge, abandons through direct knowledge
whatever qualities are to be abandoned through direct knowledge, develops
through direct knowledge whatever qualities are to be developed through direct
knowledge, and realizes through direct knowledge whatever qualities are to be
realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five
clinging-aggregates,' should be the reply. Which five? Form as a
clinging-aggregate... feeling... perception... fabrications... consciousness as
a clinging-aggregate. These are the qualities that are to be comprehended
through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance &
craving for becoming: these are the qualities that are to be abandoned through
direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity &
insight: these are the qualities that are to be developed through direct
knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing &
release: these are the qualities that are to be realized through direct
knowledge."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Note
1. These thirty-seven qualities are collectively termed the "wings to Awakening"
(bodhipakkhiyadhamma). For a thorough discussion, see The Wings to Awakening, by
Thanissaro Bhikkhu.
Maha-salayatanika Sutta
The Great Six Sense-media Discourse
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 287
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the great six sense-media [discourse]. Listen & pay
close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Not knowing, not seeing the eye as it actually is
present; not knowing, not seeing forms... consciousness at the eye... contact at
the eye as they actually are present; not knowing, not seeing whatever arises
conditioned through contact at the eye — experienced as pleasure, pain, or
neither-pleasure-nor-pain — as it actually is present, one is infatuated with
the eye... forms... consciousness at the eye... contact at the eye... whatever
arises conditioned by contact at the eye and is experienced as pleasure, pain,
or neither-pleasure-nor-pain.
"For him — infatuated, attached, confused, not remaining focused on their
drawbacks — the five clinging-aggregates head toward future accumulation. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now here & now there — is abandoned by him. His bodily disturbances &
mental disturbances grow. His bodily torments & mental torments grow. His bodily
distresses & mental distresses grow. He is sensitive both to bodily stress &
mental stress.
"Not knowing, not seeing the ear... Not knowing, not seeing the nose... Not
knowing, not seeing the tongue... Not knowing, not seeing the body...
"Not knowing, not seeing the intellect as it actually is present; not knowing,
not seeing ideas... consciousness at the intellect... contact at the intellect
as they actually are present; not knowing, not seeing whatever arises
conditioned through intellect-contact — experienced as pleasure, pain, or
neither-pleasure-nor-pain — as it actually is present, one is infatuated with
the intellect... ideas... consciousness at the intellect... contact at the
intellect... whatever arises conditioned by contact at the intellect and is
experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him — infatuated, attached, confused, not remaining focused on their
drawbacks — the five clinging-aggregates head toward future accumulation. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — grows within him. His bodily disturbances &
mental disturbances grow. His bodily torments & mental torments grow. His bodily
distresses & mental distresses grow. He is sensitive both to bodily stress &
mental stress.
"However, knowing & seeing the eye as it actually is present, knowing & seeing
forms... consciousness at the eye... contact at the eye as they actually are
present, knowing & seeing whatever arises conditioned through contact at the eye
— experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually
is present, one is not infatuated with the eye... forms... consciousness at the
eye... contact at the eye... whatever arises conditioned by contact at the eye
and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him — uninfatuated, unattached, unconfused, remaining focused on their
drawbacks — the five clinging-aggregates head toward future diminution. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — is abandoned by him. His bodily disturbances &
mental disturbances are abandoned. His bodily torments & mental torments are
abandoned. His bodily distresses & mental distresses are abandoned. He is
sensitive both to ease of body & ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any
resolve, his right resolve. Any effort, his right effort. Any mindfulness, his
right mindfulness. Any concentration, his right concentration: just as earlier
his actions, speech, & livelihood were already well-purified. Thus for him,
having thus developed the noble eightfold path, the four frames of reference go
to the culmination of their development. The four right exertions... the four
bases of power... the five faculties... the five strengths... the seven factors
for Awakening go to the culmination of their development.1 [And] for him these
two qualities occur in tandem: tranquillity & insight.
"He comprehends through direct knowledge whatever qualities are to be
comprehended through direct knowledge, abandons through direct knowledge
whatever qualities are to be abandoned through direct knowledge, develops
through direct knowledge whatever qualities are to be developed through direct
knowledge, and realizes through direct knowledge whatever qualities are to be
realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five
clinging-aggregates,' should be the reply. Which five? Form as a
clinging-aggregate... feeling... perception... fabrications... consciousness as
a clinging-aggregate. These are the qualities that are to be comprehended
through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance &
craving for becoming: these are the qualities that are to be abandoned through
direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity &
insight: these are the qualities that are to be developed through direct
knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing &
release: these are the qualities that are to be realized through direct
knowledge.
"Knowing & seeing the ear... Knowing & seeing the nose... Knowing & seeing the
tongue... Knowing & seeing the body...
"Knowing & seeing the intellect as it actually is present, knowing & seeing
ideas... consciousness at the intellect... contact at the intellect as they
actually are present, knowing & seeing whatever arises conditioned through
intellect-contact — experienced as pleasure, pain, or neither-pleasure-nor-pain
— as it actually is present, one is not infatuated with the intellect...
ideas... consciousness at the intellect... contact at the intellect... whatever
arises conditioned by contact at the intellect and is experienced as pleasure,
pain, or neither-pleasure-nor-pain.
"For him — uninfatuated, unattached, unconfused, remaining focused on their
drawbacks — the five clinging-aggregates head toward future diminution. The
craving that makes for further becoming — accompanied by passion & delight,
relishing now this & now that — is abandoned by him. His bodily disturbances &
mental disturbances are abandoned. His bodily torments & mental torments are
abandoned. His bodily distresses & mental distresses are abandoned. He is
sensitive both to ease of body & ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any
resolve, his right resolve. Any effort, his right effort. Any mindfulness, his
right mindfulness. Any concentration, his right concentration: just as earlier
his actions, speech, & livelihood were already well-purified. Thus for him,
having thus developed the noble eightfold path, the four frames of reference go
to the culmination of their development. The four right exertions... the four
bases of power... the five faculties... the five strengths... the seven factors
for Awakening go to the culmination of their development. [And] for him these
two qualities occur in tandem: tranquillity & insight.
"He comprehends through direct knowledge whatever qualities are to be
comprehended through direct knowledge, abandons through direct knowledge
whatever qualities are to be abandoned through direct knowledge, develops
through direct knowledge whatever qualities are to be developed through direct
knowledge, and realizes through direct knowledge whatever qualities are to be
realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five
clinging-aggregates,' should be the reply. Which five? Form as a
clinging-aggregate... feeling... perception... fabrications... consciousness as
a clinging-aggregate. These are the qualities that are to be comprehended
through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance &
craving for becoming: these are the qualities that are to be abandoned through
direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity &
insight: these are the qualities that are to be developed through direct
knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing &
release: these are the qualities that are to be realized through direct
knowledge."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Note
1. These thirty-seven qualities are collectively termed the "wings to Awakening"
(bodhipakkhiyadhamma). For a thorough discussion, see The Wings to Awakening, by
Thanissaro Bhikkhu.
Majjhima Nikaya - Chachakka Sutta
MN 148
Chachakka Sutta
The Six Sextets
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 280
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the Dhamma admirable in the beginning, admirable in the
middle, admirable in the end; I will expound the holy life both in its
particulars & in its essence, entirely complete, surpassingly pure — in other
words, the six sextets. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "The six internal media should be known. The six external
media should be known. The six classes of consciousness should be known. The six
classes of contact should be known. The six classes of feeling should be known.
The six classes of craving should be known.
"'The six internal media should be known.' Thus was it said. In reference to
what was it said? The eye-medium, the ear-medium, the nose-medium, the
tongue-medium, the body-medium, the intellect-medium. 'The six internal media
should be known.' Thus was it said. And in reference to this was it said. This
is the first sextet.
"'The six external media should be known.' Thus was it said. In reference to
what was it said? The form-medium, the sound-medium, the aroma-medium, the
flavor-medium, the tactile sensation-medium, the idea-medium. 'The six external
media should be known.' Thus was it said. And in reference to this was it said.
This is the second sextet.
"'The six classes of consciousness should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. Dependent on the ear & sounds there arises
consciousness at the ear. Dependent on the nose & aromas there arises
consciousness at the nose. Dependent on the tongue & flavors there arises
consciousness at the tongue. Dependent on the body & tactile sensations there
arises consciousness at the body. Dependent on the intellect & ideas there
arises consciousness at the intellect. 'The six classes of consciousness should
be known.' Thus was it said. And in reference to this was it said. This is the
third sextet.
"'The six classes of contact should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. Dependent on the ear & sounds there
arises consciousness at the ear. The meeting of the three is contact. Dependent
on the nose & aromas there arises consciousness at the nose. The meeting of the
three is contact. Dependent on the tongue & flavors there arises consciousness
at the tongue. The meeting of the three is contact. Dependent on the body &
tactile sensations there arises consciousness at the body. The meeting of the
three is contact. Dependent on the intellect & ideas there arises consciousness
at the intellect. The meeting of the three is contact. 'The six classes of
contact should be known.' Thus was it said. And in reference to this was it
said. This is the fourth sextet.
"'The six classes of feeling should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. With contact as a requisite condition
there is feeling. Dependent on the ear & sounds there arises consciousness at
the ear. The meeting of the three is contact. With contact as a requisite
condition there is feeling. Dependent on the nose & aromas there arises
consciousness at the nose. The meeting of the three is contact. With contact as
a requisite condition there is feeling. Dependent on the tongue & flavors there
arises consciousness at the tongue. The meeting of the three is contact. With
contact as a requisite condition there is feeling. Dependent on the body &
tactile sensations there arises consciousness at the body. The meeting of the
three is contact. With contact as a requisite condition there is feeling.
Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition there
is feeling. 'The six classes of feeling should be known.' Thus was it said. And
in reference to this was it said. This is the fifth sextet.
"'The six classes of craving should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. With contact as a requisite condition
there is feeling. With feeling as a requisite condition there is craving.
Dependent on the ear & sounds there arises consciousness at the ear. The meeting
of the three is contact. With contact as a requisite condition there is feeling.
With feeling as a requisite condition there is craving. Dependent on the nose &
aromas there arises consciousness at the nose. The meeting of the three is
contact. With contact as a requisite condition there is feeling. With feeling as
a requisite condition there is craving. Dependent on the tongue & flavors there
arises consciousness at the tongue. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the body & tactile sensations there
arises consciousness at the body. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the intellect & ideas there arises
consciousness at the intellect. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. 'The six classes of craving should be known.' Thus
was it said. And in reference to this was it said. This is the sixth sextet.
"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The
arising & falling away of the eye are discerned. And when its arising & falling
away are discerned, it would follow that 'My self arises & falls away.' That's
why it wouldn't be tenable if anyone were to say, 'The eye is the self.' So the
eye is not-self. If anyone were to say, 'Forms are the self,' that wouldn't be
tenable... Thus the eye is not-self and forms are not-self. If anyone were to
say, 'Consciousness at the eye is the self,' that wouldn't be tenable... Thus
the eye is not-self, forms are not-self, consciousness at the eye is not-self.
If anyone were to say, 'Contact at the eye is the self,' that wouldn't be
tenable... Thus the eye is not-self, forms are not-self, consciousness at the
eye is not-self, contact at the eye is not-self. If anyone were to say, 'Feeling
is the self,' that wouldn't be tenable... Thus the eye is not-self, forms are
not-self, consciousness at the eye is not-self, contact at the eye is not-self,
feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't
be tenable. The arising & falling away of craving are discerned. And when its
arising & falling away are discerned, it would follow that 'My self arises &
falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving
is the self.' Thus the eye is not-self, forms are not-self, consciousness at the
eye is not-self, contact at the eye is not-self, feeling is not self, craving is
not-self.
"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...
"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...
"If anyone were to say, 'The tongue is the self,' that wouldn't be tenable...
"If anyone were to say, 'The body is the self,' that wouldn't be tenable...
"If anyone were to say, 'The intellect is the self,' that wouldn't be tenable.
The arising & falling away of the intellect are discerned. And when its arising
& falling away are discerned, it would follow that 'My self arises & falls
away.' That's why it wouldn't be tenable if anyone were to say, 'The intellect
is the self.' So the intellect is not-self. If anyone were to say, 'Ideas are
the self,' that wouldn't be tenable... Thus the intellect is not-self and ideas
are not-self. If anyone were to say, 'Consciousness at the intellect is the
self,' that wouldn't be tenable... Thus the intellect is not-self, ideas are
not-self, consciousness at the intellect is not-self. If anyone were to say,
'Contact at the intellect is the self,' that wouldn't be tenable... Thus the
intellect is not-self, ideas are not-self, consciousness at the intellect is
not-self, contact at the intellect is not-self. If anyone were to say, 'Feeling
is the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas
are not-self, consciousness at the intellect is not-self, contact at the
intellect is not-self, feeling is not self. If anyone were to say, 'Craving is
the self,' that wouldn't be tenable. The arising & falling away of craving are
discerned. And when its arising & falling away are discerned, it would follow
that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone
were to say, 'Craving is the self.' Thus the intellect is not-self, ideas are
not-self, consciousness at the intellect is not-self, contact at the intellect
is not-self, feeling is not self, craving is not-self.
"This, monks, is the path of practice leading to self-identification. One
assumes about the eye that 'This is me, this is my self, this is what I am.' One
assumes about forms... One assumes about consciousness at the eye... One assumes
about contact at the eye... One assumes about feeling... One assumes about
craving that 'This is me, this is my self, this is what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is me, this is my self, this is what
I am.' One assumes about ideas... One assumes about consciousness at the
intellect... One assumes about contact at the intellect... One assumes about
feeling... One assumes about craving that 'This is me, this is my self, this is
what I am.'
"Now, this is the path of practice leading to the cessation of
self-identification. One assumes about the eye that 'This is not me, this is not
my self, this is not what I am.' One assumes about forms... One assumes about
consciousness at the eye... One assumes about contact at the eye... One assumes
about feeling... One assumes about craving that 'This is not me, this is not my
self, this is not what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is not me, this is not my self, this
is not what I am.' One assumes about ideas... One assumes about consciousness at
the intellect... One assumes about contact at the intellect... One assumes about
feeling... One assumes about craving that 'This is not me, this is not my self,
this is not what I am.'
"Dependent on the eye & forms there arises consciousness at the eye. The meeting
of the three is contact. With contact as a requisite condition, there arises
what is felt either as pleasure, pain, or neither pleasure nor pain. If, when
touched by a feeling of pleasure, one relishes it, welcomes it, or remains
fastened to it, then one's passion-obsession gets obsessed. If, when touched by
a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes
distraught, then one's resistance-obsession gets obsessed. If, when touched by a
feeling of neither pleasure nor pain, one does not discern, as it actually is
present, the origination, passing away, allure, drawback, or escape from that
feeling, then one's ignorance-obsession gets obsessed. That a person — without
abandoning passion-obsession with regard to a feeling of pleasure, without
abolishing resistance-obsession with regard to a feeling of pain, without
uprooting ignorance-obsession with regard to a feeling of neither pleasure nor
pain, without abandoning ignorance and giving rise to clear knowing — would put
an end to suffering & stress in the here & now: such a thing isn't possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it,
or remains fastened to it, then one's passion-obsession gets obsessed. If, when
touched by a feeling of pain, one sorrows, grieves, & laments, beats one's
breast, becomes distraught, then one's resistance-obsession gets obsessed. If,
when touched by a feeling of neither pleasure nor pain, one does not discern, as
it actually is present, the origination, passing away, allure, drawback, or
escape from that feeling, then one's ignorance-obsession gets obsessed. That a
person — without abandoning passion-obsession with regard to a feeling of
pleasure, without abolishing resistance-obsession with regard to a feeling of
pain, without uprooting ignorance-obsession with regard to a feeling of neither
pleasure nor pain, without abandoning ignorance and giving rise to clear knowing
— would put an end to suffering & stress in the here & now: such a thing isn't
possible.
"Dependent on the eye & forms there arises consciousness at the eye. The meeting
of the three is contact. With contact as a requisite condition, there arises
what is felt either as pleasure, pain, or neither pleasure nor pain. If, when
touched by a feeling of pleasure, one does not relish it, welcome it, or remain
fastened to it, then one's passion-obsession doesn't get obsessed. If, when
touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's
breast or become distraught, then one's resistance obsession doesn't get
obsessed. If, when touched by a feeling of neither pleasure nor pain, one
discerns, as it actually is present, the origination, passing away, allure,
drawback, & escape from that feeling, then one's ignorance-obsession doesn't get
obsessed. That a person — through abandoning passion-obsession with regard to a
feeling of pleasure, through abolishing resistance-obsession with regard to a
feeling of pain, through uprooting ignorance-obsession with regard to a feeling
of neither pleasure nor pain, through abandoning ignorance and giving rise to
clear knowing — would put an end to suffering & stress in the here & now: such a
thing is possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one does not relish it, welcome
it, or remain fastened to it, then one's passion-obsession doesn't get obsessed.
If, when touched by a feeling of pain, one does not sorrow, grieve, or lament,
beat one's breast or become distraught, then one's resistance obsession doesn't
get obsessed. If, when touched by a feeling of neither pleasure nor pain, one
discerns, as it actually is present, the origination, passing away, allure,
drawback, & escape from that feeling, then one's ignorance-obsession doesn't get
obsessed. That a person — through abandoning passion-obsession with regard to a
feeling of pleasure, through abolishing resistance-obsession with regard to a
feeling of pain, through uprooting ignorance-obsession with regard to a feeling
of neither pleasure nor pain, through abandoning ignorance and giving rise to
clear knowing — would put an end to suffering & stress in the here & now: such a
thing is possible.
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted
with the eye, disenchanted with forms, disenchanted with consciousness at the
eye, disenchanted with contact at the eye, disenchanted with feeling,
disenchanted with craving.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted
with consciousness at the intellect, disenchanted with contact at the intellect,
disenchanted with feeling, disenchanted with craving. Disenchanted, he becomes
dispassionate. Through dispassion, he is fully released. With full release,
there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the
holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted at his words.
And while this explanation was being given, the hearts of 60 monks, through no
clinging,1 were fully released from fermentation/effluents.
Notes
1. I.e., clinging not being sustained.
Chachakka Sutta
The Six Sextets
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 280
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the Dhamma admirable in the beginning, admirable in the
middle, admirable in the end; I will expound the holy life both in its
particulars & in its essence, entirely complete, surpassingly pure — in other
words, the six sextets. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "The six internal media should be known. The six external
media should be known. The six classes of consciousness should be known. The six
classes of contact should be known. The six classes of feeling should be known.
The six classes of craving should be known.
"'The six internal media should be known.' Thus was it said. In reference to
what was it said? The eye-medium, the ear-medium, the nose-medium, the
tongue-medium, the body-medium, the intellect-medium. 'The six internal media
should be known.' Thus was it said. And in reference to this was it said. This
is the first sextet.
"'The six external media should be known.' Thus was it said. In reference to
what was it said? The form-medium, the sound-medium, the aroma-medium, the
flavor-medium, the tactile sensation-medium, the idea-medium. 'The six external
media should be known.' Thus was it said. And in reference to this was it said.
This is the second sextet.
"'The six classes of consciousness should be known.' Thus was it said. In
reference to what was it said? Dependent on the eye & forms there arises
consciousness at the eye. Dependent on the ear & sounds there arises
consciousness at the ear. Dependent on the nose & aromas there arises
consciousness at the nose. Dependent on the tongue & flavors there arises
consciousness at the tongue. Dependent on the body & tactile sensations there
arises consciousness at the body. Dependent on the intellect & ideas there
arises consciousness at the intellect. 'The six classes of consciousness should
be known.' Thus was it said. And in reference to this was it said. This is the
third sextet.
"'The six classes of contact should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. Dependent on the ear & sounds there
arises consciousness at the ear. The meeting of the three is contact. Dependent
on the nose & aromas there arises consciousness at the nose. The meeting of the
three is contact. Dependent on the tongue & flavors there arises consciousness
at the tongue. The meeting of the three is contact. Dependent on the body &
tactile sensations there arises consciousness at the body. The meeting of the
three is contact. Dependent on the intellect & ideas there arises consciousness
at the intellect. The meeting of the three is contact. 'The six classes of
contact should be known.' Thus was it said. And in reference to this was it
said. This is the fourth sextet.
"'The six classes of feeling should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. With contact as a requisite condition
there is feeling. Dependent on the ear & sounds there arises consciousness at
the ear. The meeting of the three is contact. With contact as a requisite
condition there is feeling. Dependent on the nose & aromas there arises
consciousness at the nose. The meeting of the three is contact. With contact as
a requisite condition there is feeling. Dependent on the tongue & flavors there
arises consciousness at the tongue. The meeting of the three is contact. With
contact as a requisite condition there is feeling. Dependent on the body &
tactile sensations there arises consciousness at the body. The meeting of the
three is contact. With contact as a requisite condition there is feeling.
Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition there
is feeling. 'The six classes of feeling should be known.' Thus was it said. And
in reference to this was it said. This is the fifth sextet.
"'The six classes of craving should be known.' Thus was it said. In reference to
what was it said? Dependent on the eye & forms there arises consciousness at the
eye. The meeting of the three is contact. With contact as a requisite condition
there is feeling. With feeling as a requisite condition there is craving.
Dependent on the ear & sounds there arises consciousness at the ear. The meeting
of the three is contact. With contact as a requisite condition there is feeling.
With feeling as a requisite condition there is craving. Dependent on the nose &
aromas there arises consciousness at the nose. The meeting of the three is
contact. With contact as a requisite condition there is feeling. With feeling as
a requisite condition there is craving. Dependent on the tongue & flavors there
arises consciousness at the tongue. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the body & tactile sensations there
arises consciousness at the body. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. Dependent on the intellect & ideas there arises
consciousness at the intellect. The meeting of the three is contact. With
contact as a requisite condition there is feeling. With feeling as a requisite
condition there is craving. 'The six classes of craving should be known.' Thus
was it said. And in reference to this was it said. This is the sixth sextet.
"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The
arising & falling away of the eye are discerned. And when its arising & falling
away are discerned, it would follow that 'My self arises & falls away.' That's
why it wouldn't be tenable if anyone were to say, 'The eye is the self.' So the
eye is not-self. If anyone were to say, 'Forms are the self,' that wouldn't be
tenable... Thus the eye is not-self and forms are not-self. If anyone were to
say, 'Consciousness at the eye is the self,' that wouldn't be tenable... Thus
the eye is not-self, forms are not-self, consciousness at the eye is not-self.
If anyone were to say, 'Contact at the eye is the self,' that wouldn't be
tenable... Thus the eye is not-self, forms are not-self, consciousness at the
eye is not-self, contact at the eye is not-self. If anyone were to say, 'Feeling
is the self,' that wouldn't be tenable... Thus the eye is not-self, forms are
not-self, consciousness at the eye is not-self, contact at the eye is not-self,
feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't
be tenable. The arising & falling away of craving are discerned. And when its
arising & falling away are discerned, it would follow that 'My self arises &
falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving
is the self.' Thus the eye is not-self, forms are not-self, consciousness at the
eye is not-self, contact at the eye is not-self, feeling is not self, craving is
not-self.
"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...
"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...
"If anyone were to say, 'The tongue is the self,' that wouldn't be tenable...
"If anyone were to say, 'The body is the self,' that wouldn't be tenable...
"If anyone were to say, 'The intellect is the self,' that wouldn't be tenable.
The arising & falling away of the intellect are discerned. And when its arising
& falling away are discerned, it would follow that 'My self arises & falls
away.' That's why it wouldn't be tenable if anyone were to say, 'The intellect
is the self.' So the intellect is not-self. If anyone were to say, 'Ideas are
the self,' that wouldn't be tenable... Thus the intellect is not-self and ideas
are not-self. If anyone were to say, 'Consciousness at the intellect is the
self,' that wouldn't be tenable... Thus the intellect is not-self, ideas are
not-self, consciousness at the intellect is not-self. If anyone were to say,
'Contact at the intellect is the self,' that wouldn't be tenable... Thus the
intellect is not-self, ideas are not-self, consciousness at the intellect is
not-self, contact at the intellect is not-self. If anyone were to say, 'Feeling
is the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas
are not-self, consciousness at the intellect is not-self, contact at the
intellect is not-self, feeling is not self. If anyone were to say, 'Craving is
the self,' that wouldn't be tenable. The arising & falling away of craving are
discerned. And when its arising & falling away are discerned, it would follow
that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone
were to say, 'Craving is the self.' Thus the intellect is not-self, ideas are
not-self, consciousness at the intellect is not-self, contact at the intellect
is not-self, feeling is not self, craving is not-self.
"This, monks, is the path of practice leading to self-identification. One
assumes about the eye that 'This is me, this is my self, this is what I am.' One
assumes about forms... One assumes about consciousness at the eye... One assumes
about contact at the eye... One assumes about feeling... One assumes about
craving that 'This is me, this is my self, this is what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is me, this is my self, this is what
I am.' One assumes about ideas... One assumes about consciousness at the
intellect... One assumes about contact at the intellect... One assumes about
feeling... One assumes about craving that 'This is me, this is my self, this is
what I am.'
"Now, this is the path of practice leading to the cessation of
self-identification. One assumes about the eye that 'This is not me, this is not
my self, this is not what I am.' One assumes about forms... One assumes about
consciousness at the eye... One assumes about contact at the eye... One assumes
about feeling... One assumes about craving that 'This is not me, this is not my
self, this is not what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is not me, this is not my self, this
is not what I am.' One assumes about ideas... One assumes about consciousness at
the intellect... One assumes about contact at the intellect... One assumes about
feeling... One assumes about craving that 'This is not me, this is not my self,
this is not what I am.'
"Dependent on the eye & forms there arises consciousness at the eye. The meeting
of the three is contact. With contact as a requisite condition, there arises
what is felt either as pleasure, pain, or neither pleasure nor pain. If, when
touched by a feeling of pleasure, one relishes it, welcomes it, or remains
fastened to it, then one's passion-obsession gets obsessed. If, when touched by
a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes
distraught, then one's resistance-obsession gets obsessed. If, when touched by a
feeling of neither pleasure nor pain, one does not discern, as it actually is
present, the origination, passing away, allure, drawback, or escape from that
feeling, then one's ignorance-obsession gets obsessed. That a person — without
abandoning passion-obsession with regard to a feeling of pleasure, without
abolishing resistance-obsession with regard to a feeling of pain, without
uprooting ignorance-obsession with regard to a feeling of neither pleasure nor
pain, without abandoning ignorance and giving rise to clear knowing — would put
an end to suffering & stress in the here & now: such a thing isn't possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it,
or remains fastened to it, then one's passion-obsession gets obsessed. If, when
touched by a feeling of pain, one sorrows, grieves, & laments, beats one's
breast, becomes distraught, then one's resistance-obsession gets obsessed. If,
when touched by a feeling of neither pleasure nor pain, one does not discern, as
it actually is present, the origination, passing away, allure, drawback, or
escape from that feeling, then one's ignorance-obsession gets obsessed. That a
person — without abandoning passion-obsession with regard to a feeling of
pleasure, without abolishing resistance-obsession with regard to a feeling of
pain, without uprooting ignorance-obsession with regard to a feeling of neither
pleasure nor pain, without abandoning ignorance and giving rise to clear knowing
— would put an end to suffering & stress in the here & now: such a thing isn't
possible.
"Dependent on the eye & forms there arises consciousness at the eye. The meeting
of the three is contact. With contact as a requisite condition, there arises
what is felt either as pleasure, pain, or neither pleasure nor pain. If, when
touched by a feeling of pleasure, one does not relish it, welcome it, or remain
fastened to it, then one's passion-obsession doesn't get obsessed. If, when
touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's
breast or become distraught, then one's resistance obsession doesn't get
obsessed. If, when touched by a feeling of neither pleasure nor pain, one
discerns, as it actually is present, the origination, passing away, allure,
drawback, & escape from that feeling, then one's ignorance-obsession doesn't get
obsessed. That a person — through abandoning passion-obsession with regard to a
feeling of pleasure, through abolishing resistance-obsession with regard to a
feeling of pain, through uprooting ignorance-obsession with regard to a feeling
of neither pleasure nor pain, through abandoning ignorance and giving rise to
clear knowing — would put an end to suffering & stress in the here & now: such a
thing is possible.
"Dependent on the ear & sounds...
"Dependent on the nose & aromas...
"Dependent on the tongue & flavors...
"Dependent on the body & tactile sensations...
"Dependent on the intellect & ideas there arises consciousness at the intellect.
The meeting of the three is contact. With contact as a requisite condition,
there arises what is felt either as pleasure, pain, or neither pleasure nor
pain. If, when touched by a feeling of pleasure, one does not relish it, welcome
it, or remain fastened to it, then one's passion-obsession doesn't get obsessed.
If, when touched by a feeling of pain, one does not sorrow, grieve, or lament,
beat one's breast or become distraught, then one's resistance obsession doesn't
get obsessed. If, when touched by a feeling of neither pleasure nor pain, one
discerns, as it actually is present, the origination, passing away, allure,
drawback, & escape from that feeling, then one's ignorance-obsession doesn't get
obsessed. That a person — through abandoning passion-obsession with regard to a
feeling of pleasure, through abolishing resistance-obsession with regard to a
feeling of pain, through uprooting ignorance-obsession with regard to a feeling
of neither pleasure nor pain, through abandoning ignorance and giving rise to
clear knowing — would put an end to suffering & stress in the here & now: such a
thing is possible.
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted
with the eye, disenchanted with forms, disenchanted with consciousness at the
eye, disenchanted with contact at the eye, disenchanted with feeling,
disenchanted with craving.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted
with consciousness at the intellect, disenchanted with contact at the intellect,
disenchanted with feeling, disenchanted with craving. Disenchanted, he becomes
dispassionate. Through dispassion, he is fully released. With full release,
there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the
holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted at his words.
And while this explanation was being given, the hearts of 60 monks, through no
clinging,1 were fully released from fermentation/effluents.
Notes
1. I.e., clinging not being sustained.
Majjhima Nikaya - Cula-Rahulovada Sutta
MN 147
Cula-Rahulovada Sutta
The Shorter Exposition to Rahula
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 277
Source: Transcribed from a file provided by the translator.
Copyright © 2006 Thanissaro Bhikkhu.
Access to Insight edition © 2006
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying at Savatthi, in
Jeta's Grove, Anathapindika's Monastery. Then, as he was alone in seclusion,
this line of thinking arose in the Blessed One's awareness: "The mental
qualities that ripen in release have ripened in Rahula. What if I were to lead
Rahula further to the ending of the mental fermentations?"
Then the Blessed One, early in the morning, put on his robes and, carrying his
bowl & outer robe, went into Savatthi for alms. Having gone for alms in
Savatthi, after the meal, returning from his alms round, he said to Ven. Rahula,
"Fetch your sitting cloth, Rahula. We will go to the Grove of the Blind to spend
the day."
Responding, "As you say, lord," to the Blessed One, Ven. Rahula, carrying his
sitting cloth, followed behind the Blessed One. Now at that time, many thousands
of devas were following behind the Blessed One, [thinking,] "Today the Blessed
One will lead Ven. Rahula further to the ending of the mental fermentations."
Then the Blessed One, having plunged into the Grove of the Blind, sat down on a
seat made ready at the foot of a tree. Ven. Rahula, having bowed down to the
Blessed One, sat to one side.
As he was sitting there, the Blessed One said to him, "What do you think, Rahula
— is the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — are forms constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is consciousness at the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is contact at the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — whatever there is that arises in dependence on contact at
the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a
mode of consciousness:1 Is it constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think, Rahula — is the ear constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the nose constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the tongue constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the body constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — are ideas constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is consciousness at the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is contact at the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — whatever there is that arises in dependence on contact at
the intellect as a mode of feeling, a mode of perception, a mode of fabrication,
or a mode of consciousness: Is it constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"Seeing thus, Rahula, the instructed disciple of the noble ones grows
disenchanted with the eye, disenchanted with forms, disenchanted with
consciousness at the eye, disenchanted with contact at the eye. And whatever
there is that arises in dependence on contact at the eye as a mode of feeling, a
mode of perception, a mode of fabrication, or a mode of consciousness: With
that, too, he grows disenchanted.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted
with consciousness at the intellect, disenchanted with contact at the intellect.
And whatever there is that arises in dependence on contact at the intellect as a
mode of feeling, a mode of perception, a mode of fabrication, or a mode of
consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes
dispassionate. Through dispassion, he is fully released. With full release,
there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted,
the holy life fulfilled, the task done. There is nothing further for this
world.'"
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the
Blessed One's words. And while this explanation was being given, Ven. Rahula's
mind, through no clinging (not being sustained), was fully released from
fermentations. And to those many thousands of devas there arose the dustless,
stainless Dhamma eye: "Whatever is subject to origination is all subject to
cessation."
Note
1. The Buddha's basic approach in this discourse is to take a line of
questioning that he usually applies to the five aggregates (see SN 22.59) and to
apply it to the framework of the six sense media as given in SN 35.28. This
phrase, however, is the one point where this sutta deviates from that framework.
The corresponding phrase in SN 35.28 focuses exclusively on feelings. The
passage here — vedanagatam, saññagatam, sankharagatam, viññanagatam — focuses on
all four mental aggregates. For another example of translating –gatam as "mode,"
see the phrase "mode of perception" (saññagatam) in MN 121.
See also: MN 61; MN 62.
Cula-Rahulovada Sutta
The Shorter Exposition to Rahula
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 277
Source: Transcribed from a file provided by the translator.
Copyright © 2006 Thanissaro Bhikkhu.
Access to Insight edition © 2006
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying at Savatthi, in
Jeta's Grove, Anathapindika's Monastery. Then, as he was alone in seclusion,
this line of thinking arose in the Blessed One's awareness: "The mental
qualities that ripen in release have ripened in Rahula. What if I were to lead
Rahula further to the ending of the mental fermentations?"
Then the Blessed One, early in the morning, put on his robes and, carrying his
bowl & outer robe, went into Savatthi for alms. Having gone for alms in
Savatthi, after the meal, returning from his alms round, he said to Ven. Rahula,
"Fetch your sitting cloth, Rahula. We will go to the Grove of the Blind to spend
the day."
Responding, "As you say, lord," to the Blessed One, Ven. Rahula, carrying his
sitting cloth, followed behind the Blessed One. Now at that time, many thousands
of devas were following behind the Blessed One, [thinking,] "Today the Blessed
One will lead Ven. Rahula further to the ending of the mental fermentations."
Then the Blessed One, having plunged into the Grove of the Blind, sat down on a
seat made ready at the foot of a tree. Ven. Rahula, having bowed down to the
Blessed One, sat to one side.
As he was sitting there, the Blessed One said to him, "What do you think, Rahula
— is the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — are forms constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is consciousness at the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is contact at the eye constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — whatever there is that arises in dependence on contact at
the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a
mode of consciousness:1 Is it constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think, Rahula — is the ear constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the nose constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the tongue constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the body constant or inconstant?"
"Inconstant, lord" ...
"What do you think, Rahula — is the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — are ideas constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is consciousness at the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — is contact at the intellect constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"What do you think — whatever there is that arises in dependence on contact at
the intellect as a mode of feeling, a mode of perception, a mode of fabrication,
or a mode of consciousness: Is it constant or inconstant?"
"Inconstant, lord."
"And is that which is inconstant easeful or stressful?"
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change
as: 'This is mine. This is my self. This is what I am'?"
"No, lord."
"Seeing thus, Rahula, the instructed disciple of the noble ones grows
disenchanted with the eye, disenchanted with forms, disenchanted with
consciousness at the eye, disenchanted with contact at the eye. And whatever
there is that arises in dependence on contact at the eye as a mode of feeling, a
mode of perception, a mode of fabrication, or a mode of consciousness: With
that, too, he grows disenchanted.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted
with consciousness at the intellect, disenchanted with contact at the intellect.
And whatever there is that arises in dependence on contact at the intellect as a
mode of feeling, a mode of perception, a mode of fabrication, or a mode of
consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes
dispassionate. Through dispassion, he is fully released. With full release,
there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted,
the holy life fulfilled, the task done. There is nothing further for this
world.'"
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the
Blessed One's words. And while this explanation was being given, Ven. Rahula's
mind, through no clinging (not being sustained), was fully released from
fermentations. And to those many thousands of devas there arose the dustless,
stainless Dhamma eye: "Whatever is subject to origination is all subject to
cessation."
Note
1. The Buddha's basic approach in this discourse is to take a line of
questioning that he usually applies to the five aggregates (see SN 22.59) and to
apply it to the framework of the six sense media as given in SN 35.28. This
phrase, however, is the one point where this sutta deviates from that framework.
The corresponding phrase in SN 35.28 focuses exclusively on feelings. The
passage here — vedanagatam, saññagatam, sankharagatam, viññanagatam — focuses on
all four mental aggregates. For another example of translating –gatam as "mode,"
see the phrase "mode of perception" (saññagatam) in MN 121.
See also: MN 61; MN 62.
Majjhima Nikaya - Nandakovada Sutta
MN 146
Nandakovada Sutta
Nandaka's Exhortation
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 270
Source: Transcribed from a file provided by the translator.
Copyright © 2002 Thanissaro Bhikkhu.
Access to Insight edition © 2002
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi, at
Jeta's Grove, Anathapindika's monastery. Then Mahapajapati Gotami, together with
about 500 other nuns, went to the Blessed One and, on arrival, having bowed down
to him, stood to one side. As she was standing there she said to him, "Exhort
the nuns, lord. Instruct the nuns, lord. Give the nuns a talk on Dhamma."
Now at that time the elder monks were taking turns in exhorting the nuns, but
Ven. Nandaka didn't want to exhort the nuns when his turn came. So the Blessed
One addressed Ven. Ananda: "Ananda, whose turn is it to exhort the nuns today?"
"Lord, everyone has taken his turn 1 in exhorting the nuns, except for Ven.
Nandaka, here, who doesn't want to exhort the nuns when his turn comes."
Then the Blessed One addressed Ven. Nandaka: "Exhort the nuns, Nandaka. Instruct
the nuns, Nandaka. Give the nuns a talk on Dhamma, brahman."
"As you say, lord," Ven. Nandaka replied. Then, early in the morning, having put
on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms.
After his meal, on returning from his alms round, he went with a companion to
Rajaka Park. The nuns saw him coming from afar and, on seeing him, arranged a
seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat
and washed his feet. The nuns bowed down to him and sat to one side.
As they were sitting there, Ven. Nandaka said to them: "This will be a
question-response talk, sisters. Where you understand, you should say, 'We
understand.' Where you don't, you should say, 'We don't understand.' Where you
are doubtful or perplexed, you should question me in response: 'How is this,
venerable sir? What is the meaning of this?'"
"Venerable sir, we are gratified & delighted that you invite us in this way."
"So then, sisters, what do you think: Is the eye constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir."
"... Is the ear constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the nose constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the tongue constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the body constant or inconstant?" "Inconstant, venerable sir." ...
"What do you think, sisters: Is the intellect constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six internal media are
inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Now what do you think, sisters: Are forms constant or inconstant?" "Inconstant,
venerable sir." "And is that which is inconstant easeful or stressful?"
"Stressful, venerable sir." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is what I
am'?"
"No, venerable sir."
"... Are sounds constant or inconstant?" "Inconstant, venerable sir." ...
"... Are aromas constant or inconstant?" "Inconstant, venerable sir." ...
"... Are flavors constant or inconstant?" "Inconstant, venerable sir." ...
"... Are tactile sensations constant or inconstant?" "Inconstant, venerable
sir." ...
"What do you think, sisters: Are ideas constant or inconstant?" "Inconstant,
venerable sir." "And is that which is inconstant easeful or stressful?"
"Stressful, venerable sir." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is what I
am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six external media are also
inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Now what do you think, sisters: Is eye-consciousness constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir."
"... Is ear-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"... Is nose-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"... Is tongue-consciousness constant or inconstant?" "Inconstant, venerable
sir." ...
"... Is body-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"What do you think, sisters: Is intellect-consciousness constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six consciousness-groups, too,
are inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as when the oil in a burning oil lamp is inconstant & subject to change,
its wick is inconstant & subject to change, its flame is inconstant & subject to
change, its light is inconstant & subject to change. If someone were to say,
'The oil in that burning oil lamp is inconstant & subject to change, its wick is
inconstant & subject to change, its flame is inconstant & subject to change, but
as for its light, that is constant, everlasting, eternal, & not subject to
change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because the oil in that burning oil lamp is
inconstant & subject to change, its wick is inconstant & subject to change, its
flame is inconstant & subject to change, so how much more should its light be
inconstant & subject to change."
"In the same way, sisters, if someone were to say, 'My six internal media are
inconstant, but what I experience based on the six internal media — pleasure,
pain, or neither pleasure nor pain — that is constant, everlasting, eternal, &
not subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because each feeling arises dependent on its
corresponding condition. With the cessation of its corresponding condition, it
ceases."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as when the root of a great, standing tree — possessed of heartwood — is
inconstant & subject to change, its trunk is inconstant & subject to change, its
branches & foliage are inconstant & subject to change, its shadow is inconstant
& subject to change. If someone were to say, 'The root of that great, standing
tree — possessed of heartwood — is inconstant & subject to change, its trunk is
inconstant & subject to change, its branches & foliage are inconstant & subject
to change, but as for its shadow, that is constant, everlasting, eternal, & not
subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because the root of that great, standing tree —
possessed of heartwood — is inconstant & subject to change, its trunk is
inconstant & subject to change, its branches & foliage are inconstant & subject
to change, so how much more should its shadow be inconstant & subject to
change."
"In the same way, sisters, if someone were to say, 'My six external media are
inconstant, but what I experience based on the six internal media — pleasure,
pain, or neither pleasure nor pain — that is constant, everlasting, eternal, &
not subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because each feeling arises dependent on its
corresponding condition. With the cessation of its corresponding condition, it
ceases."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were
to carve it up with a sharp carving knife so that — without damaging the
substance of the inner flesh, without damaging the substance of the outer hide —
he would cut, sever, & detach only the skin muscles, connective tissues, &
attachments in between. Having cut, severed, & detached the outer skin, and then
covering the cow again with that very skin, if he were to say that the cow was
joined to the skin just as it had been: would he be speaking rightly?"
"No, venerable sir. Why is that? Because if the skilled butcher or butcher's
apprentice, having killed a cow, were to ... cut, sever, & detach only the skin
muscles, connective tissues, & attachments in between; and ... having covered
the cow again with that very skin, then no matter how much he might say that the
cow was joined to the skin just as it had been, the cow would still be disjoined
from the skin."
"This simile, sisters, I have given to convey a message. The message is this:
The substance of the inner flesh stands for the six internal media; the
substance of the outer hide, for the six external media. The skin muscles,
connective tissues, & attachments in between stand for passion & delight. And
the sharp knife stands for noble discernment — the noble discernment that cuts,
severs, & detaches the defilements, fetters, & bonds in between.
"Sisters, there are these seven factors for awakening 2 through whose
development & pursuit a monk enters & remains in the fermentation-free
awareness-release & discernment-release,3 having directly known & realized them
for himself right in the here & now. Which seven? There is the case where a monk
develops mindfulness as a factor for awakening dependent on seclusion, dependent
on dispassion, dependent on cessation, resulting in relinquishment. He develops
analysis of qualities as a factor for awakening ... persistence as a factor for
awakening ... rapture as a factor for awakening ... serenity as a factor for
awakening ... concentration as a factor for awakening ... equanimity as a factor
for awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in relinquishment. These are the seven factors for
awakening through whose development & pursuit a monk enters & remains in the
fermentation-free awareness-release & discernment-release, having directly known
& realized them for himself right in the here & now."
Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed
them, saying, "Go, sisters. The time has come." The nuns, delighting in and
approving of Ven. Nandaka's exhortation, got up from their seats, bowed down to
him, circumambulated him — keeping him to the right — and went to the Blessed
One. On arrival, having bowed down to the Blessed One, they stood to one side.
As they were standing there, the Blessed One said to them, "Go, nuns. The time
has come." So the nuns, having bowed down to the Blessed One, circumambulated
him — keeping him to the right — and departed.
Then not long after the nuns' departure the Blessed One addressed the monks:
"Monks, just as on the uposatha day of the fourteenth, people at large are not
doubtful or perplexed as to whether the moon is lacking or full, for it is
clearly lacking; 4 in the same way, even though the nuns are gratified with
Nandaka's Dhamma-teaching, their resolves have not yet been fulfilled." So he
addressed Ven. Nandaka: "In that case, Nandaka, exhort the nuns again tomorrow
with the exact same exhortation."
"As you say, lord," Ven. Nandaka replied. Then, after the night had passed,
early in the morning, having put on his robes and carrying his bowl & outer
robe, he went into Rajagaha for alms ... [as before, from "Then the Blessed One
addressed Ven. Nandaka" up to:]
Then not long after the nuns' departure the Blessed One addressed the monks:
"Monks, just as on the uposatha day of the fifteenth, people at large are not
doubtful or perplexed as to whether the moon is lacking or full, for it is
clearly full; in the same way, the nuns are gratified with Nandaka's
Dhamma-teaching, and their resolves have been fulfilled. Of these 500 nuns, the
most backward is a stream-winner, not destined for the planes of deprivation,
headed to self-awakening for sure."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Notes
1. This phrase is not in the PTS edition.
2. The commentary explains that Ven. Nandaka introduces the topic of the seven
factors of awakening here to indicate where the nuns have more work to do in
their practice. From the questions and answers, it is obvious that they have
developed the second factor of awakening — analysis of qualities (or dhammas) —
which is the factor associated with insight and discernment. However, for their
resolves to be fulfilled, they need to focus on developing the factors
associated with tranquillity and concentration.
3. On awareness-release and discernment-release, see AN 2.30 and AN 9.44.
Discernment-release is always transcendent; awareness-release, only when
fermentation-free.
4. Apparently, in the Buddha's time, the 29-day lunar month was divided so that
the half ending in the new moon uposatha had fourteen days, and the half ending
in the full moon uposatha, fifteen days. How they compensated for the fact that
the lunar month is not exactly 29 days is not known.
See also: SN 35.101; AN 4.94
Nandakovada Sutta
Nandaka's Exhortation
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 270
Source: Transcribed from a file provided by the translator.
Copyright © 2002 Thanissaro Bhikkhu.
Access to Insight edition © 2002
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi, at
Jeta's Grove, Anathapindika's monastery. Then Mahapajapati Gotami, together with
about 500 other nuns, went to the Blessed One and, on arrival, having bowed down
to him, stood to one side. As she was standing there she said to him, "Exhort
the nuns, lord. Instruct the nuns, lord. Give the nuns a talk on Dhamma."
Now at that time the elder monks were taking turns in exhorting the nuns, but
Ven. Nandaka didn't want to exhort the nuns when his turn came. So the Blessed
One addressed Ven. Ananda: "Ananda, whose turn is it to exhort the nuns today?"
"Lord, everyone has taken his turn 1 in exhorting the nuns, except for Ven.
Nandaka, here, who doesn't want to exhort the nuns when his turn comes."
Then the Blessed One addressed Ven. Nandaka: "Exhort the nuns, Nandaka. Instruct
the nuns, Nandaka. Give the nuns a talk on Dhamma, brahman."
"As you say, lord," Ven. Nandaka replied. Then, early in the morning, having put
on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms.
After his meal, on returning from his alms round, he went with a companion to
Rajaka Park. The nuns saw him coming from afar and, on seeing him, arranged a
seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat
and washed his feet. The nuns bowed down to him and sat to one side.
As they were sitting there, Ven. Nandaka said to them: "This will be a
question-response talk, sisters. Where you understand, you should say, 'We
understand.' Where you don't, you should say, 'We don't understand.' Where you
are doubtful or perplexed, you should question me in response: 'How is this,
venerable sir? What is the meaning of this?'"
"Venerable sir, we are gratified & delighted that you invite us in this way."
"So then, sisters, what do you think: Is the eye constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir."
"... Is the ear constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the nose constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the tongue constant or inconstant?" "Inconstant, venerable sir." ...
"... Is the body constant or inconstant?" "Inconstant, venerable sir." ...
"What do you think, sisters: Is the intellect constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six internal media are
inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Now what do you think, sisters: Are forms constant or inconstant?" "Inconstant,
venerable sir." "And is that which is inconstant easeful or stressful?"
"Stressful, venerable sir." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is what I
am'?"
"No, venerable sir."
"... Are sounds constant or inconstant?" "Inconstant, venerable sir." ...
"... Are aromas constant or inconstant?" "Inconstant, venerable sir." ...
"... Are flavors constant or inconstant?" "Inconstant, venerable sir." ...
"... Are tactile sensations constant or inconstant?" "Inconstant, venerable
sir." ...
"What do you think, sisters: Are ideas constant or inconstant?" "Inconstant,
venerable sir." "And is that which is inconstant easeful or stressful?"
"Stressful, venerable sir." "And is it fitting to regard what is inconstant,
stressful, subject to change as: 'This is mine. This is my self. This is what I
am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six external media are also
inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Now what do you think, sisters: Is eye-consciousness constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir."
"... Is ear-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"... Is nose-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"... Is tongue-consciousness constant or inconstant?" "Inconstant, venerable
sir." ...
"... Is body-consciousness constant or inconstant?" "Inconstant, venerable sir."
...
"What do you think, sisters: Is intellect-consciousness constant or inconstant?"
"Inconstant, venerable sir." "And is that which is inconstant easeful or
stressful?" "Stressful, venerable sir." "And is it fitting to regard what is
inconstant, stressful, subject to change as: 'This is mine. This is my self.
This is what I am'?"
"No, venerable sir. Why is that? Because we have already seen it well as it
actually is, with right discernment, that these six consciousness-groups, too,
are inconstant."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as when the oil in a burning oil lamp is inconstant & subject to change,
its wick is inconstant & subject to change, its flame is inconstant & subject to
change, its light is inconstant & subject to change. If someone were to say,
'The oil in that burning oil lamp is inconstant & subject to change, its wick is
inconstant & subject to change, its flame is inconstant & subject to change, but
as for its light, that is constant, everlasting, eternal, & not subject to
change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because the oil in that burning oil lamp is
inconstant & subject to change, its wick is inconstant & subject to change, its
flame is inconstant & subject to change, so how much more should its light be
inconstant & subject to change."
"In the same way, sisters, if someone were to say, 'My six internal media are
inconstant, but what I experience based on the six internal media — pleasure,
pain, or neither pleasure nor pain — that is constant, everlasting, eternal, &
not subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because each feeling arises dependent on its
corresponding condition. With the cessation of its corresponding condition, it
ceases."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as when the root of a great, standing tree — possessed of heartwood — is
inconstant & subject to change, its trunk is inconstant & subject to change, its
branches & foliage are inconstant & subject to change, its shadow is inconstant
& subject to change. If someone were to say, 'The root of that great, standing
tree — possessed of heartwood — is inconstant & subject to change, its trunk is
inconstant & subject to change, its branches & foliage are inconstant & subject
to change, but as for its shadow, that is constant, everlasting, eternal, & not
subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because the root of that great, standing tree —
possessed of heartwood — is inconstant & subject to change, its trunk is
inconstant & subject to change, its branches & foliage are inconstant & subject
to change, so how much more should its shadow be inconstant & subject to
change."
"In the same way, sisters, if someone were to say, 'My six external media are
inconstant, but what I experience based on the six internal media — pleasure,
pain, or neither pleasure nor pain — that is constant, everlasting, eternal, &
not subject to change': would he be speaking rightly?"
"No, venerable sir. Why is that? Because each feeling arises dependent on its
corresponding condition. With the cessation of its corresponding condition, it
ceases."
"Good, good, sisters. That's how it is for a disciple of the noble ones who has
seen it as it actually is with right discernment.
"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were
to carve it up with a sharp carving knife so that — without damaging the
substance of the inner flesh, without damaging the substance of the outer hide —
he would cut, sever, & detach only the skin muscles, connective tissues, &
attachments in between. Having cut, severed, & detached the outer skin, and then
covering the cow again with that very skin, if he were to say that the cow was
joined to the skin just as it had been: would he be speaking rightly?"
"No, venerable sir. Why is that? Because if the skilled butcher or butcher's
apprentice, having killed a cow, were to ... cut, sever, & detach only the skin
muscles, connective tissues, & attachments in between; and ... having covered
the cow again with that very skin, then no matter how much he might say that the
cow was joined to the skin just as it had been, the cow would still be disjoined
from the skin."
"This simile, sisters, I have given to convey a message. The message is this:
The substance of the inner flesh stands for the six internal media; the
substance of the outer hide, for the six external media. The skin muscles,
connective tissues, & attachments in between stand for passion & delight. And
the sharp knife stands for noble discernment — the noble discernment that cuts,
severs, & detaches the defilements, fetters, & bonds in between.
"Sisters, there are these seven factors for awakening 2 through whose
development & pursuit a monk enters & remains in the fermentation-free
awareness-release & discernment-release,3 having directly known & realized them
for himself right in the here & now. Which seven? There is the case where a monk
develops mindfulness as a factor for awakening dependent on seclusion, dependent
on dispassion, dependent on cessation, resulting in relinquishment. He develops
analysis of qualities as a factor for awakening ... persistence as a factor for
awakening ... rapture as a factor for awakening ... serenity as a factor for
awakening ... concentration as a factor for awakening ... equanimity as a factor
for awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in relinquishment. These are the seven factors for
awakening through whose development & pursuit a monk enters & remains in the
fermentation-free awareness-release & discernment-release, having directly known
& realized them for himself right in the here & now."
Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed
them, saying, "Go, sisters. The time has come." The nuns, delighting in and
approving of Ven. Nandaka's exhortation, got up from their seats, bowed down to
him, circumambulated him — keeping him to the right — and went to the Blessed
One. On arrival, having bowed down to the Blessed One, they stood to one side.
As they were standing there, the Blessed One said to them, "Go, nuns. The time
has come." So the nuns, having bowed down to the Blessed One, circumambulated
him — keeping him to the right — and departed.
Then not long after the nuns' departure the Blessed One addressed the monks:
"Monks, just as on the uposatha day of the fourteenth, people at large are not
doubtful or perplexed as to whether the moon is lacking or full, for it is
clearly lacking; 4 in the same way, even though the nuns are gratified with
Nandaka's Dhamma-teaching, their resolves have not yet been fulfilled." So he
addressed Ven. Nandaka: "In that case, Nandaka, exhort the nuns again tomorrow
with the exact same exhortation."
"As you say, lord," Ven. Nandaka replied. Then, after the night had passed,
early in the morning, having put on his robes and carrying his bowl & outer
robe, he went into Rajagaha for alms ... [as before, from "Then the Blessed One
addressed Ven. Nandaka" up to:]
Then not long after the nuns' departure the Blessed One addressed the monks:
"Monks, just as on the uposatha day of the fifteenth, people at large are not
doubtful or perplexed as to whether the moon is lacking or full, for it is
clearly full; in the same way, the nuns are gratified with Nandaka's
Dhamma-teaching, and their resolves have been fulfilled. Of these 500 nuns, the
most backward is a stream-winner, not destined for the planes of deprivation,
headed to self-awakening for sure."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Notes
1. This phrase is not in the PTS edition.
2. The commentary explains that Ven. Nandaka introduces the topic of the seven
factors of awakening here to indicate where the nuns have more work to do in
their practice. From the questions and answers, it is obvious that they have
developed the second factor of awakening — analysis of qualities (or dhammas) —
which is the factor associated with insight and discernment. However, for their
resolves to be fulfilled, they need to focus on developing the factors
associated with tranquillity and concentration.
3. On awareness-release and discernment-release, see AN 2.30 and AN 9.44.
Discernment-release is always transcendent; awareness-release, only when
fermentation-free.
4. Apparently, in the Buddha's time, the 29-day lunar month was divided so that
the half ending in the new moon uposatha had fourteen days, and the half ending
in the full moon uposatha, fifteen days. How they compensated for the fact that
the lunar month is not exactly 29 days is not known.
See also: SN 35.101; AN 4.94
Majjhima Nikaya - Punnovada Sutta
145. Punnovada Sutta - English MAJJHIMA NIKAYA III
5. 3. Puõõovàdasuttaü
(145) Advice to Venerable Punna
I heard thus.
At one time the Blessed One was living in Anathapindika's monastery, in Jeta's
grove in Sàvatthi. Then venerable Punna getting up from his seclusion in the
evening, approached the Blessed One, worshipped sat on a side and said.
`Venerable sir, it is good, if I'm advised in short, so that I could abide alone
and secluded, zealous to dispel diligently,' `Then Punna, listen, I will advice
you,' Venerable Punna agreed and the Blessed said.
ßPunna, there are pleasing, agreeable, forms cognizable by eye-consciousness,
arousing fondness, attachment and sensual desires. The bhikkhu, delights,
welcomes and clings to them, and interest arises. Punna, I say, the arising of
interest is the arising of unpleasantness. There are pleasing agreeable sounds
cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes
cognizable by tongue consciousness, touches cognizable by body consciousness and
ideas cognizable by mind consciousness, arousing fondness, attachment and
sensual desires. The bhikkhu, delights, welcomes and clings to them, and
interest arises. Punna, I say, the arising of interest is the arising of
unpleasantness.
Punna, there are pleasing, agreeable, forms, cognizable by eye-consciousness,
arousing fondness, attachment and sensual desires. The bhikkhu, does not delight
welcome and cling to them, and the interest ceases. Punna, I say, the cessation
of interest is the cessation of unpleasantness. There are pleasing, agreeable,
sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness,
tastes cognizable by tongue consciousness, touches cognizable by body
consciousness and ideas cognizable by mind consciousness, arousing fondness,
attachment and sensual desires. The bhikkhu, does not delight, welcome and cling
to them, and so the interest ceases. Punna, I say, the cessation of interest is
the cessation of unpleasantness.
Punna, I have advised you in short. Now in which state will you abide?û
ßVenerable sir, now that I'm advised in short, I will abide in the Sunaparanta
state.û
ßPunna, the people of Sunaparanta are rough, if they scold and abuse you, what
will you do?û
ßVenerable sir, if the people of Sunaparanta scold and abuse me. It will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with their
hands.û
ßPunna, if the people of Sunaparanta hurt you with their hands, what will you
do?û
ßVenerable sir, if the people of Sunaparanta hurt me with their hands, it will
occur to me, indeed the people of Sunaparanta are good, they do not hurt me with
clods.û
ßPunna, if the people of Sunaparanta hurt you with clods, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with clods, it will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with a
stick.û
ßPunna, if the people of Sunaparanta hurt you with a stick, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with a stick, it will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with a
weaponû
ßPunna, if the people of Sunaparanta hurt you with a weapon, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with a weapon, it will
occur to me, indeed the people of Sunaparanta are good, they do not end my life
with a sharp weaponû
ßPunna, if the people of Sunaparanta put an end to your life with a sharp
weapon, what will you do?û
ßVenerable sir, if the people of Sunaparanta would put an end to my life, it
will occur to me thus. There are disciples of the Blessed One, who loathing the
body and life search for an assassin. Here I have got an assassin even without a
search.û
ßGood! Punna, it is possible for you to abide in Sunaparanta endowed with that
appeasement in the Teaching. You may do the fit now.û
Venerable Punna, delighting in the words of the Blessed One, got up from his
seat, worshipped the Blessed One, and moving with his right side towards the
Blessed One showed reverence. Putting his dwelling in order and taking bowl and
robes, he left on a tour to Sunaparanta and arrived there in due order. Then he
abode in that state. Venerable Punna, during that same rains, brought forth
about five hundred male disciples and about five hundred female disciples and
realized the three knowledges and venerable Punna attained final extinction.
Then many bhikkhus, approached the Blessed One, worshipped, sat on a side and
said. `Venerable sir, the clansman who was advised by the Blessed One in short
has passed away. What are his movements after death.?û
ßBhikkhus, the clansman Punna is wise. He stood on his own in the Teaching. [1]
He did not worry me about questions in the Teaching. He has attained final
extinction.û
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
[1] He stood on his own in the Teaching (paccapàdã dhammàssanudhammaü) means
that when advising he was on his own in the Teaching and did not need a Teacher.
This is a special feature of one who had entered the stream of the Teaching
(sotapattiphalasaccikiriya).
5. 3. Puõõovàdasuttaü
(145) Advice to Venerable Punna
I heard thus.
At one time the Blessed One was living in Anathapindika's monastery, in Jeta's
grove in Sàvatthi. Then venerable Punna getting up from his seclusion in the
evening, approached the Blessed One, worshipped sat on a side and said.
`Venerable sir, it is good, if I'm advised in short, so that I could abide alone
and secluded, zealous to dispel diligently,' `Then Punna, listen, I will advice
you,' Venerable Punna agreed and the Blessed said.
ßPunna, there are pleasing, agreeable, forms cognizable by eye-consciousness,
arousing fondness, attachment and sensual desires. The bhikkhu, delights,
welcomes and clings to them, and interest arises. Punna, I say, the arising of
interest is the arising of unpleasantness. There are pleasing agreeable sounds
cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes
cognizable by tongue consciousness, touches cognizable by body consciousness and
ideas cognizable by mind consciousness, arousing fondness, attachment and
sensual desires. The bhikkhu, delights, welcomes and clings to them, and
interest arises. Punna, I say, the arising of interest is the arising of
unpleasantness.
Punna, there are pleasing, agreeable, forms, cognizable by eye-consciousness,
arousing fondness, attachment and sensual desires. The bhikkhu, does not delight
welcome and cling to them, and the interest ceases. Punna, I say, the cessation
of interest is the cessation of unpleasantness. There are pleasing, agreeable,
sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness,
tastes cognizable by tongue consciousness, touches cognizable by body
consciousness and ideas cognizable by mind consciousness, arousing fondness,
attachment and sensual desires. The bhikkhu, does not delight, welcome and cling
to them, and so the interest ceases. Punna, I say, the cessation of interest is
the cessation of unpleasantness.
Punna, I have advised you in short. Now in which state will you abide?û
ßVenerable sir, now that I'm advised in short, I will abide in the Sunaparanta
state.û
ßPunna, the people of Sunaparanta are rough, if they scold and abuse you, what
will you do?û
ßVenerable sir, if the people of Sunaparanta scold and abuse me. It will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with their
hands.û
ßPunna, if the people of Sunaparanta hurt you with their hands, what will you
do?û
ßVenerable sir, if the people of Sunaparanta hurt me with their hands, it will
occur to me, indeed the people of Sunaparanta are good, they do not hurt me with
clods.û
ßPunna, if the people of Sunaparanta hurt you with clods, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with clods, it will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with a
stick.û
ßPunna, if the people of Sunaparanta hurt you with a stick, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with a stick, it will occur
to me, indeed the people of Sunaparanta are good, they do not hurt me with a
weaponû
ßPunna, if the people of Sunaparanta hurt you with a weapon, what will you do?û
ßVenerable sir, if the people of Sunaparanta hurt me with a weapon, it will
occur to me, indeed the people of Sunaparanta are good, they do not end my life
with a sharp weaponû
ßPunna, if the people of Sunaparanta put an end to your life with a sharp
weapon, what will you do?û
ßVenerable sir, if the people of Sunaparanta would put an end to my life, it
will occur to me thus. There are disciples of the Blessed One, who loathing the
body and life search for an assassin. Here I have got an assassin even without a
search.û
ßGood! Punna, it is possible for you to abide in Sunaparanta endowed with that
appeasement in the Teaching. You may do the fit now.û
Venerable Punna, delighting in the words of the Blessed One, got up from his
seat, worshipped the Blessed One, and moving with his right side towards the
Blessed One showed reverence. Putting his dwelling in order and taking bowl and
robes, he left on a tour to Sunaparanta and arrived there in due order. Then he
abode in that state. Venerable Punna, during that same rains, brought forth
about five hundred male disciples and about five hundred female disciples and
realized the three knowledges and venerable Punna attained final extinction.
Then many bhikkhus, approached the Blessed One, worshipped, sat on a side and
said. `Venerable sir, the clansman who was advised by the Blessed One in short
has passed away. What are his movements after death.?û
ßBhikkhus, the clansman Punna is wise. He stood on his own in the Teaching. [1]
He did not worry me about questions in the Teaching. He has attained final
extinction.û
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
[1] He stood on his own in the Teaching (paccapàdã dhammàssanudhammaü) means
that when advising he was on his own in the Teaching and did not need a Teacher.
This is a special feature of one who had entered the stream of the Teaching
(sotapattiphalasaccikiriya).
Majjhima Nikaya - Channovada Sutta
144. Channovada Sutta - English MAJJHIMA NIKAYA III
5. 2. Channovàdasuttaü
(144) Advice to Venerable Channa
I heard thus.
At one time the Blessed One lived in the squirrels' sanctuary in the bamboo
grove in Rajagaha. At that time, venerable Sariputta, venerable Mahacunda and
venerable Channa lived on the Gijjha peak. At that time venerable Channa was
seriously ill. Venerable Sariputta getting up from his seclusion in the evening
approached venerable Mahacunda and said. ßFriend Cunda, let's approach venerable
Channa to inquire about his health,û Venerable Mahacunda accepting venerable
Sàriputta's suggestion, both approached venerable Channa. After exchanging
friendly greetings with venerable Channa they sat on a side and venerable
Sàriputta said, `Friend Channa, how are you feeling? Would you survive? Are the
unpleasant feelings decreasing or increasing? Do the feelings show the
increasing end or the decreasing end?û
ßFriend Sàriputta, I do not feel well, will not survive. My unpleasant feelings
are severe and increasing, not decreasing. The unpleasant feelings are
increasing until the end. Friend Sàriputta, my top hurts a lot. I feel as though
a strong man was giving me a headdress with a strong headband. I do not feel
well and will not survive. My unpleasant feelings are severe and increasing, not
decreasing. The unpleasant feelings are increasing until the end. Friend
Sàriputta, my belly hurts a lot as though a lot of air was turning about in my
belly. I feel as though a clever butcher or his apprentice was carving my belly
with a sharp butcher's knife. I do not feel well and will not survive. My
unpleasant feelings are severe and increasing, not decreasing. The unpleasant
feelings are increasing until the end. Friend Sàriputta, there is a lot of
burning in my body. I feel as though two strong men taking me by my hands and
feet are pulling me to a pit of burning embers and are scorching and burning me.
I do not feel well and will not survive. My unpleasant feelings are severe and
increasing, not decreasing. The unpleasant feelings are increasing until the
end. Friend Sàriputta, I will take a weapon to end life.û
ßFriend Channa, do not take a weapon, do survive. We desire that you survive. If
venerable Channa does not get suitable nourishment, I will find them for
venerable Channa. If venerable Channa does not get suitable medical requisites,
I will find them for venerable Channa. If venerable Channa does not have a
suitable attendant, I will attend to venerable Channa. Friend Channa, do not
take a weapon, do survive. We desire that you survive.û
ßFriend Sàriputta, it is not that I'm in want of suitable nourishment, or
suitable medical requisites, or a suitable attendant, yet my duties by the
Teacher are done long ago, with pleasure and not with displeasure.
Friend Sàriputta, for a disciple who has done his duties by the Teacher
pleasantly, there is nothing wrong if he takes a weapon to end life, remember it
as that.û
ßFriend Channa, I will ask a certain question if venerable Channa would
volunteer to explain.û
ßFriend Sàriputta, ask, I will explain.û
ßFriend Channa, is your reflection, `Eye, eye-consciousness, and things
cognizable by eye consciousness, are me, I'm in them, they are self?' Is your
reflection, `Ear, ear-consciousness, and things cognizable by ear
-consciousness, are me, I'm in them and they are self?' Is your reflection,
`Nose, nose-consciousness, and things cognizable by nose-consciousness, are me,
I'm in them, they are self?' Is your reflection, `Tongue, tongue-consciousness,
and things cognizable by tongue-consciousness, are me, I'm in them, they are
self?' Is your reflection, `Body, body-consciousness, and things cognizable by
body-consciousness, are me, I'm in them, they are self?' Is your reflection,
`Mind, mind-consciousness, and things cognizable by mind-consciousness, are me,
I'm in them, they are self'?û
ßFriend Sàriputta, eye ... ear, ... nose, ... tongue ... body ... mind,
mind-consciousness, and things cognizable by mind-consciousness, are not me, I'm
not in them, they are not self.û
ßFriend Channa, seeing what in the eye, eye-consciousness, and things cognizable
by eye-consciousness do you realize, `Eye, eye-consciousness, and things
cognizable by eye consciousness are not me, I'm not in them and they are not
self?' Friend Channa, seeing what in the ear, ... nose, ... taste, ... body, ...
mind, mind-consciousness, and things cognizable by mind-consciousness do you
realize, mind, mind-consciousness, and things cognizable by mind-consciousness
are not me, I'm not in them and they are not self'?û
ßFriend, Sàriputta seeing the cessation of the eye, eye-consciousness, and
things cognizable by eye-consciousness I realized, `eye, eye-consciousness, and
things cognizable by eye consciousness are not me, I'm not in them, and they are
not self.' Friend Sàriputta, seeing the cessation of ear, ... nose, ... taste,
... body, ... mind, mind-consciousness, and things cognizable by
mind-consciousness I realized, mind, mind-consciousness, and things cognizable
by mind-consciousness are not me, I'm not in them and they are not self.û
Then venerable Mahàcunda said to venerable Channa, ßFriend Channa, constant
attention should be given to this too in the dispensation of the Blessed One. To
the settled there is change, to the not settled there is no change. [1] When
there is no change, there is delight. [2] When there is delight, there is no
inclination. [3] When there is no inclination, there is no coming and going. [4]
When there is no coming and going, there is no disappearing and appearing. [5]
When there is no disappearing and appearing, there is no here or there, or in
between. [6] That is the end of unpleasantness.û
Venerable Sàriputta and venerable Mahcunda, having advised venerable Channa, in
this manner got up from their seats and went away. Soon after they had gone
venerable Channa took a weapon and put an end to his life. Then venerable
Sàriputta approached the Blessed One, worshipped, sat on a side and said.
ßVenerable sir, venerable Channa has put an end to his life, what are his
movements after death?û
ßSàriputta, wasn't the faultlessness of the bhikkhu Channa declared in your
presence?û
ßVenerable sir, in Pabbajira, the village of the Vajjã's, the families of
venerable Channa's friends, well-wishers and earlier relations live.û
ßSàriputta, there may be the families of venerable Channa's friends,
well-wishers and earlier relatives, I say, there is no fault to that extent.
Sàriputta, if someone gives up this body and seizes another, I say it is a
fault. In the bhikkhu that fault is not apparent. Bhikkhu Channa took his life
faultlessly.û
The Blessed One said thus and venerable Sàriputta delighted in the words of the
Blessed One.
[1] To the settled there is change, to the not settled there is no change
(nissitassa calitaü, anissitassa calitaü na'tthi). When the bhikkhu develops his
mind, there are various stages in which the mind makes settlements. When such a
settlement is made, there is change, when no such settlement is made, there is
no change. The Blessed One's Teaching is that the bhikkhu should not be settled
anywhere. It is the Teaching of the mind's extinction.
[2] When there is no change, there is delight (calite asati passaddhi). A change
is a change in feelings, as a result of a contact at one or the other of the
doors of mental contact. When there is no such change, there is delight. Delight
is a special feature necessary for the development of the mind, so that it may
not deviate from the correct path.
[3] When there is delight there is no inclination (passaddhiyà sati, nati na
hoti). Inclination is to be bent to this and that. The delighted one enjoys the
path, and does not deviate from it. He becomes so sure of the path, that a
teacher is not necessary for him any more.
[4] When there is no inclination, there is no coming and going (natiyà asati
àgatigati na hoti). The coming and going is a persistent feature of the mind.
Always coming to its place of interest. The mind's nature of persistently
returning to a point is the factor, which paves someone's rebirth in some place.
[5] When there is no coming and going, there is no disappearing and appearing
(àgatigatiyà asati cutåpapàto na hoti). When the mind's nature of coming and
going is not evident, the disappearing and appearing does not happen.
[6] When there is no disappearing and appearing, there is no here or there or in
between (cutåpapàte asati n'eva idha na huraü na ubhayaü antarena). When the
mind does not disappear and appear, and when it is neither in between, it is the
end of unpleasantness.
5. 2. Channovàdasuttaü
(144) Advice to Venerable Channa
I heard thus.
At one time the Blessed One lived in the squirrels' sanctuary in the bamboo
grove in Rajagaha. At that time, venerable Sariputta, venerable Mahacunda and
venerable Channa lived on the Gijjha peak. At that time venerable Channa was
seriously ill. Venerable Sariputta getting up from his seclusion in the evening
approached venerable Mahacunda and said. ßFriend Cunda, let's approach venerable
Channa to inquire about his health,û Venerable Mahacunda accepting venerable
Sàriputta's suggestion, both approached venerable Channa. After exchanging
friendly greetings with venerable Channa they sat on a side and venerable
Sàriputta said, `Friend Channa, how are you feeling? Would you survive? Are the
unpleasant feelings decreasing or increasing? Do the feelings show the
increasing end or the decreasing end?û
ßFriend Sàriputta, I do not feel well, will not survive. My unpleasant feelings
are severe and increasing, not decreasing. The unpleasant feelings are
increasing until the end. Friend Sàriputta, my top hurts a lot. I feel as though
a strong man was giving me a headdress with a strong headband. I do not feel
well and will not survive. My unpleasant feelings are severe and increasing, not
decreasing. The unpleasant feelings are increasing until the end. Friend
Sàriputta, my belly hurts a lot as though a lot of air was turning about in my
belly. I feel as though a clever butcher or his apprentice was carving my belly
with a sharp butcher's knife. I do not feel well and will not survive. My
unpleasant feelings are severe and increasing, not decreasing. The unpleasant
feelings are increasing until the end. Friend Sàriputta, there is a lot of
burning in my body. I feel as though two strong men taking me by my hands and
feet are pulling me to a pit of burning embers and are scorching and burning me.
I do not feel well and will not survive. My unpleasant feelings are severe and
increasing, not decreasing. The unpleasant feelings are increasing until the
end. Friend Sàriputta, I will take a weapon to end life.û
ßFriend Channa, do not take a weapon, do survive. We desire that you survive. If
venerable Channa does not get suitable nourishment, I will find them for
venerable Channa. If venerable Channa does not get suitable medical requisites,
I will find them for venerable Channa. If venerable Channa does not have a
suitable attendant, I will attend to venerable Channa. Friend Channa, do not
take a weapon, do survive. We desire that you survive.û
ßFriend Sàriputta, it is not that I'm in want of suitable nourishment, or
suitable medical requisites, or a suitable attendant, yet my duties by the
Teacher are done long ago, with pleasure and not with displeasure.
Friend Sàriputta, for a disciple who has done his duties by the Teacher
pleasantly, there is nothing wrong if he takes a weapon to end life, remember it
as that.û
ßFriend Channa, I will ask a certain question if venerable Channa would
volunteer to explain.û
ßFriend Sàriputta, ask, I will explain.û
ßFriend Channa, is your reflection, `Eye, eye-consciousness, and things
cognizable by eye consciousness, are me, I'm in them, they are self?' Is your
reflection, `Ear, ear-consciousness, and things cognizable by ear
-consciousness, are me, I'm in them and they are self?' Is your reflection,
`Nose, nose-consciousness, and things cognizable by nose-consciousness, are me,
I'm in them, they are self?' Is your reflection, `Tongue, tongue-consciousness,
and things cognizable by tongue-consciousness, are me, I'm in them, they are
self?' Is your reflection, `Body, body-consciousness, and things cognizable by
body-consciousness, are me, I'm in them, they are self?' Is your reflection,
`Mind, mind-consciousness, and things cognizable by mind-consciousness, are me,
I'm in them, they are self'?û
ßFriend Sàriputta, eye ... ear, ... nose, ... tongue ... body ... mind,
mind-consciousness, and things cognizable by mind-consciousness, are not me, I'm
not in them, they are not self.û
ßFriend Channa, seeing what in the eye, eye-consciousness, and things cognizable
by eye-consciousness do you realize, `Eye, eye-consciousness, and things
cognizable by eye consciousness are not me, I'm not in them and they are not
self?' Friend Channa, seeing what in the ear, ... nose, ... taste, ... body, ...
mind, mind-consciousness, and things cognizable by mind-consciousness do you
realize, mind, mind-consciousness, and things cognizable by mind-consciousness
are not me, I'm not in them and they are not self'?û
ßFriend, Sàriputta seeing the cessation of the eye, eye-consciousness, and
things cognizable by eye-consciousness I realized, `eye, eye-consciousness, and
things cognizable by eye consciousness are not me, I'm not in them, and they are
not self.' Friend Sàriputta, seeing the cessation of ear, ... nose, ... taste,
... body, ... mind, mind-consciousness, and things cognizable by
mind-consciousness I realized, mind, mind-consciousness, and things cognizable
by mind-consciousness are not me, I'm not in them and they are not self.û
Then venerable Mahàcunda said to venerable Channa, ßFriend Channa, constant
attention should be given to this too in the dispensation of the Blessed One. To
the settled there is change, to the not settled there is no change. [1] When
there is no change, there is delight. [2] When there is delight, there is no
inclination. [3] When there is no inclination, there is no coming and going. [4]
When there is no coming and going, there is no disappearing and appearing. [5]
When there is no disappearing and appearing, there is no here or there, or in
between. [6] That is the end of unpleasantness.û
Venerable Sàriputta and venerable Mahcunda, having advised venerable Channa, in
this manner got up from their seats and went away. Soon after they had gone
venerable Channa took a weapon and put an end to his life. Then venerable
Sàriputta approached the Blessed One, worshipped, sat on a side and said.
ßVenerable sir, venerable Channa has put an end to his life, what are his
movements after death?û
ßSàriputta, wasn't the faultlessness of the bhikkhu Channa declared in your
presence?û
ßVenerable sir, in Pabbajira, the village of the Vajjã's, the families of
venerable Channa's friends, well-wishers and earlier relations live.û
ßSàriputta, there may be the families of venerable Channa's friends,
well-wishers and earlier relatives, I say, there is no fault to that extent.
Sàriputta, if someone gives up this body and seizes another, I say it is a
fault. In the bhikkhu that fault is not apparent. Bhikkhu Channa took his life
faultlessly.û
The Blessed One said thus and venerable Sàriputta delighted in the words of the
Blessed One.
[1] To the settled there is change, to the not settled there is no change
(nissitassa calitaü, anissitassa calitaü na'tthi). When the bhikkhu develops his
mind, there are various stages in which the mind makes settlements. When such a
settlement is made, there is change, when no such settlement is made, there is
no change. The Blessed One's Teaching is that the bhikkhu should not be settled
anywhere. It is the Teaching of the mind's extinction.
[2] When there is no change, there is delight (calite asati passaddhi). A change
is a change in feelings, as a result of a contact at one or the other of the
doors of mental contact. When there is no such change, there is delight. Delight
is a special feature necessary for the development of the mind, so that it may
not deviate from the correct path.
[3] When there is delight there is no inclination (passaddhiyà sati, nati na
hoti). Inclination is to be bent to this and that. The delighted one enjoys the
path, and does not deviate from it. He becomes so sure of the path, that a
teacher is not necessary for him any more.
[4] When there is no inclination, there is no coming and going (natiyà asati
àgatigati na hoti). The coming and going is a persistent feature of the mind.
Always coming to its place of interest. The mind's nature of persistently
returning to a point is the factor, which paves someone's rebirth in some place.
[5] When there is no coming and going, there is no disappearing and appearing
(àgatigatiyà asati cutåpapàto na hoti). When the mind's nature of coming and
going is not evident, the disappearing and appearing does not happen.
[6] When there is no disappearing and appearing, there is no here or there or in
between (cutåpapàte asati n'eva idha na huraü na ubhayaü antarena). When the
mind does not disappear and appear, and when it is neither in between, it is the
end of unpleasantness.
Sunday, April 10, 2011
Majjhima Nikaya - Anathapindikovada Sutta
MN 143
Anathapindikovada Sutta
Instructions to Anathapindika
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ThanissaroOlendzki (excerpt)
PTS: M iii 258
Source: Transcribed from a file provided by the translator.
Copyright © 2003 Thanissaro Bhikkhu.
Access to Insight edition © 2003
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. And on that occasion Anathapindika the
householder was diseased, in pain, severely ill. Then Anathapindika the
householder said to one of his men, "Come, my good man. Go to the Blessed One
and, on arrival, pay homage to his feet with your head in my name and say 'Lord,
Anathapindika the householder is diseased, in pain, severely ill. He pays homage
with his head to the Blessed One's feet.' Then go to Ven. Sariputta and, on
arrival, pay homage to his feet with your head in my name and say 'Venerable
sir, Anathapindika the householder is diseased, in pain, severely ill. He pays
homage with his head to your feet.' Then say: 'It would be good if Ven.
Sariputta would visit Anathapindika's home, out of sympathy for him.'"
Responding, "As you say, lord," to Anathapindika the householder, the man went
to the Blessed One and, on arrival, bowed down to him and sat to one side. As he
was sitting there he said, "Lord, Anathapindika the householder is diseased, in
pain, severely ill. He pays homage with his head to the Blessed One's feet."
Then he went to Ven. Sariputta and, on arrival, bowed down to him and sat to one
side. As he was sitting there he said, 'Venerable sir, Anathapindika the
householder is diseased, in pain, severely ill. He pays homage with his head to
Ven. Sariputta's feet." Then he said, "It would be good if Ven. Sariputta would
visit Anathapindika's home, out of sympathy for him." Ven. Sariputta acquiesced
through silence.
Then Ven. Sariputta, having put on his robes and, taking his bowl & outer robe,
went to the home of Anathapindika the householder with Ven. Ananda as his
attendant. On arrival, he sat down on a prepared seat and said to Anathapindika
the householder: "I trust you are getting better, Dhanañjani? I trust you are
comfortable? I trust that your pains are lessening and not increasing? I trust
that there are signs of their lessening, and not of their increasing?"
[Anathapindika:] "I am not getting better, venerable sir. I am not comfortable.
My severe pains are increasing, not lessening. There are signs of their
increasing, and not of their lessening. Extreme forces slice through my head,
just as if a strong man were slicing my head open with a sharp sword... Extreme
pains have arisen in my head, just as if a strong man were tightening a turban
on my head with a tough leather strap... Extreme forces carve up my stomach
cavity, just as if an expert butcher or his apprentice were to carve up the
stomach cavity of an ox with a sharp butcher's knife... There is an extreme
burning in my body, just as if two strong men, seizing a weaker man with their
arms, were to roast and broil him over a pit of hot embers. I am not getting
better, venerable sir. I am not comfortable. My severe pains are increasing, not
lessening. There are signs of their increasing, and not of their lessening."
[Ven. Sariputta:] "Then, householder, you should train yourself in this way: 'I
won't cling to the eye; my consciousness will not be dependent on the eye.'
That's how you should train yourself. 'I won't cling to the ear... nose...
tongue... body; my consciousness will not be dependent on the body.' ... 'I
won't cling to the intellect; my consciousness will not be dependent on the
intellect.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
forms... sounds... smells... tastes... tactile sensations; my consciousness will
not be dependent on tactile sensations.' ... 'I won't cling to ideas; my
consciousness will not be dependent on ideas.' That's how you should train
yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
eye-consciousness... ear-consciousness... nose-consciousness...
tongue-consciousness... body-consciousness; my consciousness will not be
dependent on body-consciousness.' ... 'I won't cling to intellect-consciousness;
my consciousness will not be dependent on intellect-consciousness.' That's how
you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
contact at the eye... contact at the ear... contact at the nose... contact at
the tongue... contact at the body; my consciousness will not be dependent on
contact at the body.' ... 'I won't cling to contact at the intellect; my
consciousness will not be dependent on contact at the intellect.' That's how you
should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
feeling born of contact at the eye... feeling born of contact at the ear...
feeling born of contact at the nose... feeling born of contact at the tongue...
feeling born of contact at the body; my consciousness will not be dependent on
feeling born of contact at the body.' ... 'I won't cling to feeling born of
contact at the intellect; my consciousness will not be dependent on feeling born
of contact at the intellect.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to the
earth property... liquid property... fire property... wind property... space
property; my consciousness will not be dependent on the space property.' ... 'I
won't cling to the consciousness property; my consciousness will not be
dependent on the consciousness property.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
form... feeling... perception... thought-fabrications; my consciousness will not
be dependent on thought-fabrications.' ... 'I won't cling to consciousness; my
consciousness will not be dependent on consciousness.' That's how you should
train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to the
dimension of the infinitude of space... the dimension of the infinitude of
consciousness... the dimension of nothingness; my consciousness will not be
dependent on the dimension of nothingness.' ... 'I won't cling to the sphere of
neither perception nor non-perception; my consciousness will not be dependent on
the sphere of neither perception nor non-perception.' That's how you should
train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
this world; my consciousness will not be dependent on this world... I won't
cling to the world beyond; my consciousness will not be dependent on the world
beyond.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
what is seen, heard, sensed, cognized, attained, sought after, pondered by the
intellect; my consciousness will not be dependent on that.' That's how you
should train yourself."
When this was said, Anathapindika the householder wept and shed tears. Ven.
Ananda said to him, "Are you sinking, householder? Are you foundering?"
"No, venerable sir. I'm not sinking, nor am I foundering. It's just that for a
long time I have attended to the Teacher, and to the monks who inspire my heart,
but never before have I heard a talk on the Dhamma like this."
"This sort of talk on the Dhamma, householder, is not given to lay people clad
in white. This sort of talk on the Dhamma is given to those gone forth."
"In that case, Ven. Sariputta, please let this sort of talk on the Dhamma be
given to lay people clad in white. There are clansmen with little dust in their
eyes who are wasting away through not hearing [this] Dhamma. There will be those
who will understand it."
Then Ven. Sariputta and Ven. Ananda, having given this instruction to
Anathapindika the householder, got up from their seats and left. Then, not long
after they left, Anathapindika the householder died and reappeared in the Tusita
heaven. Then Anathapindika the deva's son, in the far extreme of the night, his
extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed
One and, on arrival, bowed down to him and stood to one side. As he was standing
there, he addressed the Blessed One with this verse:
This blessed Jeta's Grove,
home to the community of seers,
where there dwells the Dhamma King:
the source of rapture for me.
Action, clear-knowing, & mental qualities,1
virtue, the highest [way of] life:
through this are mortals purified,
not through clan or wealth.
Thus the wise,
seeing their own benefit,
investigating the Dhamma appropriately,
should purify themselves right there.
As for Sariputta:
any monk who has gone beyond,
at best can only equal him
in discernment, virtue, & calm.
That is what Anathapindika the deva's son said. The Teacher approved. Then
Anathapindika the deva's son, [knowing,] "The Teacher has approved of me," bowed
down to him, circled him three times, keeping him to his right, and then
disappeared right there.
Then when the night had past, The Blessed One addressed the monks: "Last night,
monks, a certain deva's son in the far extreme of the night, his extreme
radiance lighting up the entirety of Jeta's Grove, came to me and, on arrival,
bowed down to me and stood to one side. As he was standing there, he addressed
me with this verse:
This blessed Jeta's Grove,
home to the community of seers,
where there dwells the Dhamma King:
the source of rapture for me.
Action, clear-knowing, & mental qualities,
virtue, the highest [way of] life:
through this are mortals purified,
not through clan or wealth.
Thus the wise,
seeing their own benefit,
investigating the Dhamma appropriately,
should purify themselves right there.
As for Sariputta:
any monk who has gone beyond,
at best can only equal him
in discernment, virtue, & calm.
"That is what the deva's son said. And [thinking], 'The Teacher has approved of
me,' he bowed down to me, circled me three times, and then disappeared right
there."
When this was said, Ven. Ananda said to the Blessed One, "Lord, that must have
been Anathapindika the deva's son. Anathapindika the householder had supreme
confidence in Ven. Sariputta."
"Very good, Ananda. Very good, to the extent that you have deduced what can be
arrived at through logic. That was Anathapindika the deva's son, and no one
else."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the
Blessed One's words.
Note
1. The Thai edition, which I have followed here, reads dhammaa: mental
qualities. Other editions read dhammo: the Dhamma. The Commentary maintains that
mental qualities conducive to concentration are intended here.
Anathapindikovada Sutta
Instructions to Anathapindika
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ThanissaroOlendzki (excerpt)
PTS: M iii 258
Source: Transcribed from a file provided by the translator.
Copyright © 2003 Thanissaro Bhikkhu.
Access to Insight edition © 2003
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. And on that occasion Anathapindika the
householder was diseased, in pain, severely ill. Then Anathapindika the
householder said to one of his men, "Come, my good man. Go to the Blessed One
and, on arrival, pay homage to his feet with your head in my name and say 'Lord,
Anathapindika the householder is diseased, in pain, severely ill. He pays homage
with his head to the Blessed One's feet.' Then go to Ven. Sariputta and, on
arrival, pay homage to his feet with your head in my name and say 'Venerable
sir, Anathapindika the householder is diseased, in pain, severely ill. He pays
homage with his head to your feet.' Then say: 'It would be good if Ven.
Sariputta would visit Anathapindika's home, out of sympathy for him.'"
Responding, "As you say, lord," to Anathapindika the householder, the man went
to the Blessed One and, on arrival, bowed down to him and sat to one side. As he
was sitting there he said, "Lord, Anathapindika the householder is diseased, in
pain, severely ill. He pays homage with his head to the Blessed One's feet."
Then he went to Ven. Sariputta and, on arrival, bowed down to him and sat to one
side. As he was sitting there he said, 'Venerable sir, Anathapindika the
householder is diseased, in pain, severely ill. He pays homage with his head to
Ven. Sariputta's feet." Then he said, "It would be good if Ven. Sariputta would
visit Anathapindika's home, out of sympathy for him." Ven. Sariputta acquiesced
through silence.
Then Ven. Sariputta, having put on his robes and, taking his bowl & outer robe,
went to the home of Anathapindika the householder with Ven. Ananda as his
attendant. On arrival, he sat down on a prepared seat and said to Anathapindika
the householder: "I trust you are getting better, Dhanañjani? I trust you are
comfortable? I trust that your pains are lessening and not increasing? I trust
that there are signs of their lessening, and not of their increasing?"
[Anathapindika:] "I am not getting better, venerable sir. I am not comfortable.
My severe pains are increasing, not lessening. There are signs of their
increasing, and not of their lessening. Extreme forces slice through my head,
just as if a strong man were slicing my head open with a sharp sword... Extreme
pains have arisen in my head, just as if a strong man were tightening a turban
on my head with a tough leather strap... Extreme forces carve up my stomach
cavity, just as if an expert butcher or his apprentice were to carve up the
stomach cavity of an ox with a sharp butcher's knife... There is an extreme
burning in my body, just as if two strong men, seizing a weaker man with their
arms, were to roast and broil him over a pit of hot embers. I am not getting
better, venerable sir. I am not comfortable. My severe pains are increasing, not
lessening. There are signs of their increasing, and not of their lessening."
[Ven. Sariputta:] "Then, householder, you should train yourself in this way: 'I
won't cling to the eye; my consciousness will not be dependent on the eye.'
That's how you should train yourself. 'I won't cling to the ear... nose...
tongue... body; my consciousness will not be dependent on the body.' ... 'I
won't cling to the intellect; my consciousness will not be dependent on the
intellect.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
forms... sounds... smells... tastes... tactile sensations; my consciousness will
not be dependent on tactile sensations.' ... 'I won't cling to ideas; my
consciousness will not be dependent on ideas.' That's how you should train
yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
eye-consciousness... ear-consciousness... nose-consciousness...
tongue-consciousness... body-consciousness; my consciousness will not be
dependent on body-consciousness.' ... 'I won't cling to intellect-consciousness;
my consciousness will not be dependent on intellect-consciousness.' That's how
you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
contact at the eye... contact at the ear... contact at the nose... contact at
the tongue... contact at the body; my consciousness will not be dependent on
contact at the body.' ... 'I won't cling to contact at the intellect; my
consciousness will not be dependent on contact at the intellect.' That's how you
should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
feeling born of contact at the eye... feeling born of contact at the ear...
feeling born of contact at the nose... feeling born of contact at the tongue...
feeling born of contact at the body; my consciousness will not be dependent on
feeling born of contact at the body.' ... 'I won't cling to feeling born of
contact at the intellect; my consciousness will not be dependent on feeling born
of contact at the intellect.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to the
earth property... liquid property... fire property... wind property... space
property; my consciousness will not be dependent on the space property.' ... 'I
won't cling to the consciousness property; my consciousness will not be
dependent on the consciousness property.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
form... feeling... perception... thought-fabrications; my consciousness will not
be dependent on thought-fabrications.' ... 'I won't cling to consciousness; my
consciousness will not be dependent on consciousness.' That's how you should
train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to the
dimension of the infinitude of space... the dimension of the infinitude of
consciousness... the dimension of nothingness; my consciousness will not be
dependent on the dimension of nothingness.' ... 'I won't cling to the sphere of
neither perception nor non-perception; my consciousness will not be dependent on
the sphere of neither perception nor non-perception.' That's how you should
train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
this world; my consciousness will not be dependent on this world... I won't
cling to the world beyond; my consciousness will not be dependent on the world
beyond.' That's how you should train yourself.
"Then, householder, you should train yourself in this way: 'I won't cling to
what is seen, heard, sensed, cognized, attained, sought after, pondered by the
intellect; my consciousness will not be dependent on that.' That's how you
should train yourself."
When this was said, Anathapindika the householder wept and shed tears. Ven.
Ananda said to him, "Are you sinking, householder? Are you foundering?"
"No, venerable sir. I'm not sinking, nor am I foundering. It's just that for a
long time I have attended to the Teacher, and to the monks who inspire my heart,
but never before have I heard a talk on the Dhamma like this."
"This sort of talk on the Dhamma, householder, is not given to lay people clad
in white. This sort of talk on the Dhamma is given to those gone forth."
"In that case, Ven. Sariputta, please let this sort of talk on the Dhamma be
given to lay people clad in white. There are clansmen with little dust in their
eyes who are wasting away through not hearing [this] Dhamma. There will be those
who will understand it."
Then Ven. Sariputta and Ven. Ananda, having given this instruction to
Anathapindika the householder, got up from their seats and left. Then, not long
after they left, Anathapindika the householder died and reappeared in the Tusita
heaven. Then Anathapindika the deva's son, in the far extreme of the night, his
extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed
One and, on arrival, bowed down to him and stood to one side. As he was standing
there, he addressed the Blessed One with this verse:
This blessed Jeta's Grove,
home to the community of seers,
where there dwells the Dhamma King:
the source of rapture for me.
Action, clear-knowing, & mental qualities,1
virtue, the highest [way of] life:
through this are mortals purified,
not through clan or wealth.
Thus the wise,
seeing their own benefit,
investigating the Dhamma appropriately,
should purify themselves right there.
As for Sariputta:
any monk who has gone beyond,
at best can only equal him
in discernment, virtue, & calm.
That is what Anathapindika the deva's son said. The Teacher approved. Then
Anathapindika the deva's son, [knowing,] "The Teacher has approved of me," bowed
down to him, circled him three times, keeping him to his right, and then
disappeared right there.
Then when the night had past, The Blessed One addressed the monks: "Last night,
monks, a certain deva's son in the far extreme of the night, his extreme
radiance lighting up the entirety of Jeta's Grove, came to me and, on arrival,
bowed down to me and stood to one side. As he was standing there, he addressed
me with this verse:
This blessed Jeta's Grove,
home to the community of seers,
where there dwells the Dhamma King:
the source of rapture for me.
Action, clear-knowing, & mental qualities,
virtue, the highest [way of] life:
through this are mortals purified,
not through clan or wealth.
Thus the wise,
seeing their own benefit,
investigating the Dhamma appropriately,
should purify themselves right there.
As for Sariputta:
any monk who has gone beyond,
at best can only equal him
in discernment, virtue, & calm.
"That is what the deva's son said. And [thinking], 'The Teacher has approved of
me,' he bowed down to me, circled me three times, and then disappeared right
there."
When this was said, Ven. Ananda said to the Blessed One, "Lord, that must have
been Anathapindika the deva's son. Anathapindika the householder had supreme
confidence in Ven. Sariputta."
"Very good, Ananda. Very good, to the extent that you have deduced what can be
arrived at through logic. That was Anathapindika the deva's son, and no one
else."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the
Blessed One's words.
Note
1. The Thai edition, which I have followed here, reads dhammaa: mental
qualities. Other editions read dhammo: the Dhamma. The Commentary maintains that
mental qualities conducive to concentration are intended here.
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