Majjhima Nikaya - Upakilesa Sutta

128. Upakilesa Sutta - English MAJJHIMA NIKAYA III
3. 8. Upakilesasuttaü
(128) The Minor Defilements

I heard thus. At one time the Blessed One lived in Gosita's monastery in
Kosambi. At that time the bhikkhus of Kosambi had aroused a quarrel, and were
quarrelling and disputing using rough words to each other. Then a certain
bhikkhu approached the Blessed One, worshipped the Blessed One and standing said
thus. `Venerable sir, the bhikkhus of Kosambi have aroused a quarrel, and are
quarrelling and disputing using rough words to each other. Good if the Blessed
One approaches those bhikkhus out of compassion,' The Blessed One accepted in
silence, approached those bhikkhus and said. `Bhikkhus, give up quarrelling,
using rough words and have no disputes.û
When said thus, a certain bhikkhu said to the Blessed One. `Venerable sir, the
lord of the Teaching, be unconcerned, keep away! May the Blessed One abide in
pleasantness here and now! It's we that will be known in this quarrel, dispute
and using rough words.û
For the second time the Blessed One said'Bhikkhus, give up quarrelling, using
rough words and have no disputes.û
When this was said for the second time that bhikkhu said to the Blessed One.
`Venerable sir, the lord of the Teaching, be unconcerned, keep away! May the
Blessed One abide in pleasantness here and now! It's we that will be known in
this quarrel, dispute and using rough words.û
For the third time the Blessed One said'Bhikkhus, give up quarrelling, using
rough words and have no disputes.û
When this was said for the third time that bhikkhu said to the Blessed One.
`Venerable sir, the lord of the Teaching, be unconcerned, keep away! May the
Blessed One abide in pleasantness here and now! It's we that will be known in
this quarrel, dispute and using rough words.û
Then the Blessed One putting on robes in the morning, taking bowl and robes,
went the alms round in Kosambi. Gone the alms round and when the meal was over,
arranged the dwelling and taking bowl and robes, while standing said these
verses
The foolish do not consider the general opinion,
The fact, there will be nothing, when the Community is split.
Forgetful of the main aim and carried beyond
They do not listen to the words of the wise.
I'm scolded, beaten, defeated and carried away,
The hatred of those that bear such grudges are never appeased.
I'm scolded, beaten, defeated and carried away,
The hatred of those that do not bear such grudges are appeased.
In this world hatred never ceases with hatred
With non hatred it ceases, this is the ancient lore.
Some do not know that we have to go from this world.
They that know it, appease their misapprehensions
Those that cut limbs, destroy life, carry away horses, cattle and wealth
And even ruin the country, they too turn round
Why shouldn't it happen to you?
If you gain a clever friend, a wise co-associate,
Overcoming all troubles, live with him mindfully.
If you do not gain a clever, wise co-associate,
Like the king that leaves behind his rulership and country
Go alone like an elephant to the Màtanga remote.
Living alone is superb, there should be no association with fools
Living alone, unconcerned no evil's done.
Like the elephant living in the Màtanga remote.
The Blessed One while standing said these verses, and approached the village
Bàlakalonakàra. At that time venerable Bhagu livedin that village. Seeing the
Blessed One approaching in the distance, venerable bhagu prepared a seat and
placed water to wash the feet. The Blessed One sat on the prepared seat and
washed his feet. Venerable Bhagu too worshipped the Blessed One and sat on a
side. Then the Blessed One said, `Bhikkhu, are you alright, do you have any
fatigue owing to want of morsel food?''Venerable sir, I'm alright, I have no
fatigue owing to lack of morsel food' Then the Blessed One advised, instructed
and made the heart of venerable Bhagu light with a talk on the Teaching and
getting up from the seat approached the eastern royal park.
At that time venerables Anuruddha, Nandiya and Kimbilawere abiding in the royal
eastern park. The grove keeper saw the Blessed One coming in the distance and
said. `Recluse, do not enter this forest. There are three sons of clansmen
abiding here seeking their own good, do not inconvenience them,' Venerable
Anuruddha heard this conversation between the grove keeper and the Blessed One
and told the grove keeper. `Do not obstruct the Blessed One, it is our Teacher,
the Blessed One'. Venerable Anuruddha addressed venerables Nandiya and Kimbila.
`Come! Venerable ones, our Teacher has arrived,' Then Venerables Anuruddha,
Nandiya, and Kimbila approached the Blessed One, accepted bowl and robes from
the Blessed One. One prepared a seat and another administered water to wash the
feet. The Blessed One sat on the prepared seat and washed his feet. Those
venerable ones worshipped the Blessed One and sat on a side.
The Blessed One addressed venerable Anuruddha: `Anuruddha, are you alright, do
you have any fatigue owing to want of morsel food?''Venerable sir, we are
alright, we have no fatigue owing to lack of morsel food'. `Anuruddha, are you
united and friendly without a dispute, like milk and water and do you abide
seeing each other with friendly eyes?' `Venerable sir, we are united like milk
and water, friendly, without a dispute and abide seeing each other with friendly
eyes,' `Anuruddha, how do you abide united like milk and water, friendly,
without a dispute seeing each other with friendly eyes?' `Venerable sir, this
thought occurs to me It is gain for me that I live with such co-associates in
the holy life. So I abide with bodily actions of loving kindness towards these
venerable ones openly and secretly. With verbal actions of lovingkindnesstowards
these venerable ones openly and secretly. With mental actions of loving kindness
towards these venerable ones openly and secretly Sometimes it occurs to me what
ifI discard my thoughts and concede to the thoughts of these venerable ones. So
I discard my thoughts and concede to the thoughts of these venerable ones.
Venerable sir, we are various in bodies, and one in mind.û
Venerable Nandiyànd venerable Kimbila too said to the Blessed One. `Venerable
sir, this thought occurs to me. It is gain for me, that I live with such
co-associates in the holy life. So I abide, with bodily actions of loving
kindness towards these venerable ones openly and secretly. With verbal actions
of loving kindness openly and secretly. With mental actions of loving kindness
openly and secretly Sometimes it occurs to me, what if I discard my thoughts and
concede to the thoughts of these venerable ones. So I discard my thoughts and
concede to the thoughts of these venerable ones. Venerable sir, we are various
in bodies and single in mind ...
Venerable sir, in this manner we abide united like milk and water, friendly,
without a dispute, seeing each other with friendly eyes. Good, Anuruddha, do you
live diligently for dispelling? Venerable sir, indeed we abide diligently for
dispelling. Anuruddha, how do you abide diligently for dispelling? Venerable
sir, whoever comes from the village first, after collecting morsel food,
prepares the seats administers water for drinking and washing and places the
spittoons. Whoever comes last from the village, partakes of what is left over if
he desires, if he does not, throws it to a place where nothing grows, or puts it
into some water where there isnolife. He puts away the seats, andthe vessels of
water, washes the spittoons and sweeps the refectory, Whoever seesthe water
vessels for drinking, washing or toilets empty, fills them up. If he finds it
not in his capacity to carry it, would call another with the wave of the hand.
Would not utter a word on account of it. On every fifth day we would sit
throughout the night discussing a topic on the Teaching. Venerable sir, thus we
abide diligently for dispelling. Good, Anuruddha, you abide diligently for
dispellingHave you attained some distinctive knowledge, a pleasant abiding above
human?
ßVenerable sir, when abiding diligent to dispel we perceived effulgence and
beautiful forms. The effulgence and beautiful forms disappeared in no time and
we did not understand that signû
ßAnuruddha, that sign should be understood. Earlier when I was a seeker of
enlightenment, I too perceived effulgence and beautiful forms, and they
disappeared in no time. Then it occurred to me. Why did my effulgence and
beautiful forms disappear? I knew, that doubts arose to me. On account of doubts
my concentration faded. When the concentration faded, the effulgence and
beautiful forms disappeared. I attended to it in such a manner, so that doubts
do not arise again. When abiding diligent to dispel I perceived effulgence and
beautiful forms. The effulgence and beautiful forms disappeared in no timeThen
it occurred to me. Why did my effulgence and beautiful forms disappear? I knew,
that non attention arose to me. On account of not attending my concentration
faded. When the concentration faded, the effulgence and beautiful forms
disappeared. I attended to it in such a manner, so that doubts and non attention
do not arise again. When abiding diligent to dispel I perceived effulgence and
beautiful forms. The effulgence and beautiful forms disappeared in no timeThen
it occurred to me. Why did my effulgence and beautiful forms disappear? I knew,
that sloth and tor por arose to me. On account of sloth and tor por my
concentration faded. When the concentration faded, the effulgence and beautiful
forms disappeared. I attended to it in such a manner, so that doubts, non
attention and sloth and tor por do not arise again. When abiding diligent to
dispel I perceived effulgence and beautiful forms. The effulgence and beautiful
forms disappeared in no timeThen it occurred to me. Why did my effulgence and
beautiful forms disappear? I knew, that fear arose to me. On account of fear my
concentration faded. When the concentration faded, the effulgence and beautiful
forms disappeared. Like a man come on the highway followed by murderers on both
sides, has arisen fear on both sides. In the same manner fear arose to me. On
account of fear my concentration faded. When the concentration faded, the
effulgence and beautiful forms disappeared. I attended to it in such a manner,
so that doubts, non attention, sloth and tor por and fear do not arise again.
When abiding diligent to dispel I perceived effulgence and beautiful forms. The
effulgence and beautiful forms disappeared in no time Then it occurred to me.
Why did my effulgence and beautiful forms disappear? I knew, that jubilation
arose to me. On account of jubilation my concentration faded. When the
concentration faded, the effulgence and beautiful forms disappeared. Like a man
in search of one treasure was to come to five treasures at one and the same
time. In the same manner jubilation arose to me. On account of jubilation my
concentration faded. When the concentration faded, the effulgence and beautiful
forms disappeared. I attended to it in such a manner, so that doubts, non
attention, sloth and tor por, fear and jubilation do not arise again. When
abiding diligent to dispel I perceived effulgence and beautiful forms. The
effulgence and beautiful forms disappeared in no time Then it occurred to me.
Why did my effulgence and beautiful forms disappear? I knew, that wickedness has
arisen to me. On account of wickedness my concentration faded. When the
concentration faded, the effulgence and beautiful forms disappeared. I attended
to it in such a manner, so that doubts, non attention, sloth and tor por, fear,
jubilation and wickedness do not arise again. When abiding diligent to dispel I
perceived effulgence and beautiful forms. The effulgence and beautiful forms
disappeared in no time Then it occurred to me. Why did my effulgence and
beautiful forms disappear? I knew, that too much aroused effort had arisen to
me. On account of too much effort my concentration faded. When the concentration
faded, the effulgence and beautiful forms disappeared. Like a man who holds a
hand cart firmly with bothhands, would die with it. In the same manner
Anuruddha, too much aroused effort had arisen to me. On account of too much
effort my concentration faded. When the concentration faded, the effu lgence and
beautiful forms disappeared. I attended to it in such a manner, so that doubts,
non attention, sloth and tor por, fear, jubilation, wickedness and too much
effort do not arise again. When abiding diligent to dispel I perceived
effulgence and beautiful forms. The effulgence and beautiful forms disappeared
in no time. Then it occurred to me. Why did my effulgence and beautiful forms
disappear? I knew, that I had aroused little effort. On account of too little
effort my concentration faded. When the concentration faded, the effulgence and
beautiful forms disappeared. Like a man who holds a hand cart loosely and gives
up the hold. In the same manner Anuruddha, too little effort had arisen to me.
On account of too little effort my concentration faded. When the concentration
faded, the effulgence and beautiful forms disappeared. I attended to it in such
a manner, so that doubts, non attention, sloth and tor por, fear, jubilation,
wickedness too much effort nor too little effort do not arise again. When
abiding diligent to dispel I perceived effulgence and beautiful forms. The
effulgence and beautiful forms disappeared in no time.
Then it occurred to me. Why did my effulgence and beautiful forms disappear? I
knew, that I had too much striving. On account of too much striving my
concentration faded. When the concentration faded, the effulgence and beautiful
forms disappeared. I attended to it in such a manner, so that doubts, non
attention, sloth and tor por, fear, jubilation, wickedness too much effort, too
little effort and too much striving do not arise again. When abiding diligent to
dispel I perceived effulgence and beautiful forms. The effulgence and beautiful
forms disappeared in no time. Then it occurred to me. Why did my effulgence and
beautiful forms disappear? I knew, that various perceptions had arisen to me. On
account of various perceptions my concentration faded. When the concentration
faded, the effulgence and beautiful forms disappeared. I attended to it in such
a manner, so that doubts, non attention, sloth and tor por, fear, jubilation,
wickedness too much effort, too little effort, too much striving and various
perceptions do not arise again.
When abiding diligent to dispel I perceived effulgence and beautiful forms. The
effulgence and beautiful forms disappeared in no time Then it occurred to me.
Why did my effulgence and beautiful forms disappear? I knew, that thinking too
much about forms it hadhappened. On account of thinking too much about forms my
concentration faded. When the concentration faded, the effulgence and beautiful
forms disappeared. I attended to it in such a manner, so that doubts, non
attention, sloth and tor por, fear, jubilation, wickedness too much effort, too
little effort, too much striving, various perceptions and thinking too much
about forms do not arise again.
Anuruddha, I knew that doubts is a minor defilement of the mind and dispelled
it. Knew that non attention is a minor defilement of the mind and dispelled it.
Knew that sloth and tor por is a minor defilement of the mind and dispelled it.
Knew that fear is a minor defilement of the mind and dispelled it. Knew that
jubilation is a minor defilement of the mind and dispelled it. Knew that
wickedness is a minor defilement of the mind and dispelled it. Knew that too
much aroused effort is a minor defilement of the mind and dispelled it. Knew
that too little effort is a minor defilement of the mind and dispelled it. Knew
that various perceptions are minor defilements of the mind and dispelled them
Knew that thinking too much about forms is a minor defilement of the mind and
dispelled it
When I was abiding diligent to dispel, throughout the night, throughout the day
and throughout the night and day, I perceived limited effulgence and saw limited
forms. I perceived limitless effulgence and saw limitless forms It occurred to
me. What is the reason, that ñhroughout the night, throughout the day and
throughout the night and day, I perceive limited effulgence and see limited
forms. I perceive limitless effulgence and see limitless forms? Anuruddha it
occurred to me, when my concentration is limited, my knowledge is limited. With
limited knowledge I perceive limited effulgence and see limited forms. When my
concentration is limitless, my knowledge is limitless. With limitless knowledge
I perceive limitless effulgences and see limitlessforms, throughout the night,
throughout the day and throughout the night and day.
ßAnuruddha, when these minor defilements, such as doubts, non attenton, sloth
and torpor, fear, jubilation, wickedness, too much aroused effort, too little
effort, various perceptions, thinking too much about forms were dispelled, it
occurred to me, now these minor defilements are dispelled and I should develop
concentration in a threefold manner. Then I developed concentration with
thoughts and discursive thoughts. developed concentration without thoughts,
thinking discursively. developed concentration without thoughts and without
discursive thoughtsdeveloped concentration with joy and without joy. developed
concentration which is equanimity. Then knowledge and vision arose and I knew
that my release is unshakeable. This is my last birth. There is no more
rebirth.û
The Blessed One said thus and venerable Anuruddha delighted in the words of the
Blessed One.

Majjhima Nikaya - Anuruddha Sutta

127. Anuruddha Sutta - English MAJJHIMA NIKAYA III
3. 7. Anuruddhasuttaü
(127) Venerable Anuruddha

I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The carpenter Pancakanga called a
certain man and said. ßCome! Good man, approach venerable Anuruddha and tell him
in my words that I worship his feet and also tell him, `May venerable Anuruddha
accept tomorrow's meal with three others. Also may venerable Anuruddha come as
early as possible. The carpenter Pancakanga is busy, has much work together with
the king's work'.û That man agreed approached venerable Anuruddha worshipped his
feet, sat on a side and said. ßThe carpenter Pancakanga worships the feet of
venerable Anuruddhand also says, `May venerable Anuruddha accept tomorrow's meal
with three others. Also may venerable Anuruddha come as early as possible. The
carpenter Pa¤cakanga is busy, has much work together with the king's work'.û
Venerable Anuruddha accepted in silence.
At the end of that night, venerable Anuruddha put on robes and taking bowl and
robes approached the house of the carpenter Pa¤cakanga and sat on the prepared
seat. Then the carpenter served venerable Anuruddha, nourishing food and drinks
with his own hands. The meal over and when the bowl was put away, the carpenter
took a low seat, sat on a side. and said thus: ßVenerable sir, when I approached
the elder bhikkhus, they said. `Householder, develop limitless release of mind.'
Another one said, `Householder, develop the release of mind grown great.'
Venerable sir, the limitless release of mind and the release of mind grown great
Þ are they different in meaning and different in words or else the same in
meaning and different in words?û
ßThen householder, explain it, as it occurs to you.û
ßVenerable sir, it occurs to me thus, the limitless release of the mind and the
release of mind grown great are the same in meaning and different in words.û
ßHouseholder, the limitless release of the mind and the release of mind grown
great are different in meaning as well as in words.
ßHouseholder, what is the limitless release of mind? Here, the bhikkhu pervades
one direction with thoughts of loving kindness. Also the second, the third, the
fourth, above, below and across, in all circumstances, for all purposes,
pervades the whole world with thoughts of loving kindness, extensive, grown
great and measureless without ill will and anger. The bhikkhu pervades one
direction with thoughts of compassion ... re ... intrinsic joy ... re ...
equanimity. Also the second, the third, the fourth, above, below, and across, in
all circumstances, for all purposes, pervades the whole world with equanimity,
extensive, grown great and measureless without ill will and anger. Householder,
this is the limitless release of mind.
ßHouseholder, what is the release of mind grown great? The bhikkhu indulges
pervading the extent of the root of one tree and abides. This is the release of
mind grown great. The bhikkhu indulges pervading the extent of the roots of two
or three trees and abides. This is the release of mind grown great The bhikkhu
indulges pervading the extent of one village and its fields and abides. This too
is the release of mind grown great The bhikkhu indulges pervading the extent of
one large kingdom and abides. This too is the release of mind grown great. The
bhikkhu indulges pervading the extent of two or three large kingdoms and abides.
This too is the release of mind grown great. The bhikkhu indulges pervading the
earth limited by the great ocean and abides. This too is the release of mind
grown great. Householder, in this method, you should know how these things are
different in meaning and different in words.
ßHouseholder, there are four arisings of being. What are the four? Householder,
a certain one pervades with limited effulgence, indulging in it abides; at the
breakup of the body after death he is born with the gods of limited effulgence.
A certain one pervades with limitless effulgence, indulging in it abides; at the
breakup of the body after death he is born with the gods of limitless
effulgence. A certain one pervades with impure effulgence, indulging in it and
abides; at the breakup of the body after death he is born with the gods of
impure effulgence. A certain one pervades with pure effulgence, indulging in it
abides; at the breakup of the body after death he is born with the gods of pure
effulgence.
ßThere is a time when all these gods assemble. Of those assembled, the varied
beauty is evident, and not the varied effulgences. Like a man had put in his
house a lot of oil lamps. Of those oil lamps the varied flames are evident and
not the varied effulgences. In the same manner, householder, there is a time
when all these gods assemble. Of those assembled, the varied beauty is evident,
and not the varied effulgences. Householder, it does not occur to those gods,
`We are permanent, will stand eternity.' Yet wherever they dwell, there they
enjoy themselves. Like the flies that do not think, `This that we eat, drink,
and carry away is permanent.' Yet wherever they settle, there they enjoy
themselves. Householder, in the same manner it does not occur to those gods. `We
are permanent, will stand eternity.' Yet wherever they dwell, there they enjoy
themselves ... û
When this was said venerable Abhãyo Kaccàno said thus to venerable Anuruddha.
`Thank you, venerable Anuruddha. I have a question to ask: are all gods with
effulgence with limited effulgence or are there some gods with limitless
effulgence?û
ßIn due order there are certain gods with limited effulgence and others with
limitless effulgence.û
ßFriend Anuruddha, of these gods born in the same category, why are some with
limited effulgence and others with limitless effulgence?û
ßFriend Kaccàna, I will counter-question you on this, and you may reply as it
pleases you. The bhikkhu that indulged in pervading one root of a tree and the
other that indulged in pervading two or three roots of trees, of the two which
one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three roots of trees is superior to the mental development of
the bhikkhu that indulged in pervading a single root of a tree.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading two or three roots of
trees and the bhikkhu that indulged in pervading a single village and its
fields, of the two which one's mental development is superior?û
ßFriend, Anuruddha, the mental development of the bhikkhu that indulgd in
pervading one village and its fields is superior to the mental development of
the bhikkhu that indulged in pervading two or three roots oftrees.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading one village and its
fields and the bhikkhu that indulged in pervading two or three villages and
their fields, of the two which one's mental development is superior?û
ßFriend, Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three villages and their fields is superior to the mental
development of the bhikkhu that indulged in pervading one village and its
fields.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading two or three villages
and their fields and the bhikkhu that indulged in pervading a great kingdom, of
these two which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading a great kingdom is superior to the mental development of the bhikkhu
that indulged in pervading two or three villagesand their fields.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading one great kingdom and
the bhikkhu that indulged in pervading two or three great kingdoms, of these two
which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three great kingdoms is superior to the mental development of
the bhikkhu that indulged in pervading one great kingdomû
`Friend Kaccàna, the bhikkhu that indulged in pervading two or three great
kingdoms and the bhikkhu that indulged in pervading the earth limited by the
great ocean, of the two which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three great kingdoms is superior to the mental development of
the bhikkhu that indulged in pervading one great kingdomû
ßFriend Kaccàna, this is the reason that, of gods born in the same category a
certain god has limited effulgence and another limitless effulgence.û
ßThank you venerable sir, Anuruddha, I have a further question. Are all gods
with impure effulgence, or are there some gods with pure effulgence?û
ßIn due order there are certain gods with impure effulgence and others with pure
effulgence.û
ßFriend Anuruddha, of these gods born in the same category, why are some with
impure effulgence and others with pure effulgence?û
ßFriend, Kaccàna I will give you a comparison, for a certain wise one
understands when a comparison is given. Friend Kaccàna, of an oil lamp that is
burning, the oil and wick are both impure. On account of the impure oil and
wick, the flame burns as though blinking. In the same manner a certain bhikkhu
pervades, indulges, and abides with impure effulgence. Because his bodily
misconduct is not thoroughly overcome, sloth and torpor and restlessness and
worry are not well turned out; he has a blinking effulgence. After the breakup
of the body, after death he is born with the gods of impure effulgence. Friend
Kaccàna, of an oil lamp that is burning, the oil and wick are both pure. On
accunt of the pure oil and wick, the flame burns without blinking. In the same
manner a certain bhikkhu pervades, indulges, and abides with pure effulgence.
Because his bodily misconduct is thoroughly overcome, sloth and torpor and
restlessness and worry are well turned out; he has a non-blinking effulgence.
After the breakup of the body, after death, he is born with the gods of pure
effulgence. Friend Kaccàna, on account of this, of these gods born in the same
category, some are with impure effulgence and others with pure effulgence.û
Then venerable Abhãyo Kaccàna said to venerable Anuruddha. ßThank you, venerable
sir. Friend Anuruddha, you did not say, `I heard this, or it should be like
this,' but said, `Those gods were thus and thus.' It occurs to me that venerable
Anuruddha should have lived, spoken, discussed, and associated them earlier.û
ßFriend, Kaccàna you speak words close upon praise, yet I will explain it to
you. In the past I have lived, spoken, discussed and associated these gods.û
Then venerable Abhãya Kaccàna said to the carpenter Pa¤ckanga, ßHouseholder, it
is great gain, we dispelled our doubts hearing this discourse.û

Majjhima Nikaya - Bhumija Sutta

MN 126
Bhumija Sutta
To Bhumija
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 138



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,
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other derivative works be clearly marked as such.



I have heard that on one occasion the Blessed One was staying near Rajagaha in
the Bamboo Grove, the Squirrels' Sanctuary.
Then, early in the morning, Ven. Bhumija put on his robes and, carrying his bowl
& outer robe, went to Prince Jayasena's residence.1 On arrival, he sat down on a
seat made ready. Prince Jayasena went to Ven. Bhumija and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly greetings &
courtesies, he sat to one side. As he was sitting there he said to Ven. Bhumija,
"Master Bhumija, there are some priests & contemplatives who espouse this
teaching, espouse this view: 'If one follows the holy life, even when having
made a wish [for results], one is incapable of obtaining results. If one follows
the holy life even when having made no wish, one is incapable of obtaining
results. If one follows the holy life even when both having made a wish and
having made no wish, one is incapable of obtaining results. If one follows the
holy life even when neither having made a wish nor having made no wish, one is
incapable of obtaining results.'2 With regard to that, what does Master
Bhumija's teacher say, what is his view, what does he declare?"
"I haven't heard this face to face with the Blessed One, prince, I haven't
received this face to face with the Blessed One, but there is the possibility
that the Blessed One would answer in this way: 'If one follows the holy life
inappropriately, even when having made a wish [for results], one is incapable of
obtaining results. If one follows the holy life inappropriately, even when
having made no wish... both having made a wish and having made no wish...
neither having made a wish nor having made no wish, one is incapable of
obtaining results. [But] if one follows the holy life appropriately, even when
having made a wish, one is capable of obtaining results. If one follows the holy
life appropriately, even when having made no wish... both having made a wish and
having made no wish... neither having made a wish nor having made no wish, one
is capable of obtaining results.' I haven't heard this face to face with the
Blessed One, I haven't received this face to face with the Blessed One, but
there is the possibility that the Blessed One would answer in this way."
"If that is what Master Bhumija's teacher says, if that is his view, if that is
what he declares, then yes, Master Bhumija's teacher stands, as it were, having
struck all of those many priests & contemplatives down by the head."
Prince Jayasena then served Ven. Bhumija from his own dish of milk rice.
Then Ven. Bhumija, after his meal, returning from his almsround, went to the
Blessed One. On arrival, having bowed down to the Blessed One, he sat to one
side. As he was sitting there he said to the Blessed One: "Just now, lord, early
in the morning, I put on my robes and, carrying my bowl & outer robe, went to
Prince Jayasena's residence. On arrival, I sat down on a seat made ready. Then
Prince Jayasena went to me and, on arrival, exchanged courteous greetings with
me. After an exchange of friendly greetings & courtesies, he sat to one side. As
he was sitting there he said to me, 'Master Bhumija, there are some priest &
contemplatives who espouse this teaching, espouse this view: "If one follows the
holy life even when having made a wish [for results]... having made no wish...
both having made a wish and having made no wish... neither having made a wish
nor having made no wish, one is incapable of obtaining results." With regard to
that, what does Master Bhumija's teacher say, what is his view, what does he
declare?'
"When this was said, I replied to Prince Jayasena, 'I haven't heard this face to
face with the Blessed One, prince, I haven't received this face to face with the
Blessed One, but there is the possibility that the Blessed One would answer in
this way: "If one follows the holy life inappropriately, even when having made a
wish [for results]... having made no wish... both having made a wish and having
made no wish... neither having made a wish nor having made no wish, one is
incapable of obtaining results. [But] if one follows the holy life
appropriately, even when having made a wish... having made no wish... both
having made a wish and having made no wish... neither having made a wish nor
having made no wish, one is capable of obtaining results." I haven't heard this
face to face with the Blessed One, I haven't received this face to face with the
Blessed One, but there is the possibility that the Blessed One would answer in
this way.'
"'If that is what Master Bhumija's teacher says, if that is his view, if that is
what he declares, then yes, Master Bhumija's teacher stands, as it were, having
struck all of those many priests & contemplatives down by the head.'
"Answering in this way when thus asked, lord, am I speaking in line with what
the Blessed One has said, am I not misrepresenting the Blessed One with what is
unfactual, am I answering in line with the Dhamma so that no one whose thinking
is in line with the Dhamma will have grounds for criticizing me?"
"Certainly, Bhumija, in answering in this way when thus asked, you are speaking
in line with what I have said, you are not misrepresenting me with what is
unfactual, and you are answering in line with the Dhamma so that no one whose
thinking is in line with the Dhamma will have grounds for criticizing you. For
any priests or contemplatives endowed with wrong view, wrong resolve, wrong
speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, & wrong
concentration: If they follow the holy life even when having made a wish [for
results], they are incapable of obtaining results. If they follow the holy life
even when having made no wish, they are incapable of obtaining results. If they
follow the holy life even when both having made a wish and having made no wish,
they are incapable of obtaining results. If they follow the holy life even when
neither having made a wish nor having made no wish, they are incapable of
obtaining results. Why is that? Because it is an inappropriate way of obtaining
results.
"Suppose a man in need of oil, looking for oil, wandering in search of oil,
would pile gravel in a tub and press it, sprinkling it again & again with water.
If he were to pile gravel in a tub and press it, sprinkling it again & again
with water even when having made a wish [for results]... having made no wish...
both having made a wish and having made no wish... neither having made a wish
nor having made no wish, he would be incapable of obtaining results. Why is
that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong
resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, & wrong concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are incapable of obtaining results. Why is that? Because it is an
inappropriate way of obtaining results.
"Suppose a man in need of milk, looking for milk, wandering in search of milk,
would twist the horn of a newly-calved cow. If he were to twist the horn of a
newly-calved cow even when having made a wish [for results]... having made no
wish... both having made a wish and having made no wish... neither having made a
wish nor having made no wish, he would be incapable of obtaining results. Why is
that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong
resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, & wrong concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are incapable of obtaining results. Why is that? Because it is an
inappropriate way of obtaining results.
"Suppose a man in need of butter, looking for butter, wandering in search of
butter, would sprinkle water on water in a crock and twirl it with a
churn-stick. If he were to sprinkle water on water in a crock and twirl it with
a churn-stick even when having made a wish [for results]... having made no
wish... both having made a wish and having made no wish... neither having made a
wish nor having made no wish, he would be incapable of obtaining results. Why is
that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong
resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, & wrong concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are incapable of obtaining results. Why is that? Because it is an
inappropriate way of obtaining results.
"Suppose a man in need of fire, looking for fire, wandering in search of fire,
would take a fire stick and rub it into a wet, sappy piece of wood. If he were
to take a fire stick and rub it into a wet, sappy piece of wood even when having
made a wish [for results]... having made no wish... both having made a wish and
having made no wish... neither having made a wish nor having made no wish, he
would be incapable of obtaining results. Why is that? Because it is an
inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong
resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, & wrong concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are incapable of obtaining results. Why is that? Because it is an
inappropriate way of obtaining results.
"But as for any priests or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, & right concentration: If they follow the holy life even when
having made a wish, they are capable of obtaining results. If they follow the
holy life even when having made no wish, they are capable of obtaining results.
If they follow the holy life even when both having made a wish and having made
no wish, they are capable of obtaining results. If they follow the holy life
even when neither having made a wish nor having made no wish, they are capable
of obtaining results. Why is that? Because it is an appropriate way of obtaining
results.
"Suppose a man in need of oil, looking for oil, wandering in search of oil,
would pile sesame seeds in a tub and press them, sprinkling them again & again
with water. If he were to pile sesame seeds in a tub and press them, sprinkling
them again & again with water, even when having made a wish [for results]...
having made no wish... both having made a wish and having made no wish...
neither having made a wish nor having made no wish, he would be capable of
obtaining results. Why is that? Because it is an appropriate way of obtaining
results.
"In the same way, any priests or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, & right concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are capable of obtaining results. Why is that? Because it is an
appropriate way of obtaining results.
"Suppose a man in need of milk, looking for milk, wandering in search of milk,
would twist the teat of a newly-calved cow. If he were to twist the teat of a
newly-calved cow even when having made a wish [for results]... having made no
wish... both having made a wish and having made no wish... neither having made a
wish nor having made no wish, he would be capable of obtaining results. Why is
that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, & right concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are capable of obtaining results. Why is that? Because it is an
appropriate way of obtaining results.
"Suppose a man in need of butter, looking for butter, wandering in search of
butter, would sprinkle water on curds in a crock and twirl them with a
churn-stick.3 If he were to sprinkle water on curds in a crock and twirl them
with a churn-stick even when having made a wish [for results]... having made no
wish... both having made a wish and having made no wish... neither having made a
wish nor having made no wish, he would be capable of obtaining results. Why is
that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, & right concentration: If they follow the holy life even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, they are capable of obtaining results. Why is that? Because it is an
appropriate way of obtaining results.
"Suppose a man in need of fire, looking for fire, wandering in search of fire,
would take a fire stick and rub it into a dry, sapless piece of wood. If he were
to take a fire stick and rub it into a dry, sapless piece of wood even when
having made a wish [for results]... having made no wish... both having made a
wish and having made no wish... neither having made a wish nor having made no
wish, he would be capable of obtaining results. Why is that? Because it is an
appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, & right concentration: If they follow the holy life even when
having made a wish [for results], they are capable of obtaining results. If they
follow the holy life even when having made no wish, they are capable of
obtaining results. If they follow the holy life even when both having made a
wish and having made no wish, they are capable of obtaining results. If they
follow the holy life even when neither having made a wish nor having made no
wish, they are capable of obtaining results. Why is that? Because it is an
appropriate way of obtaining results.
"Bhumija, if these four similes had occurred to you in the presence of Prince
Jayasena, he would have naturally felt confidence in you and — feeling
confidence — would have shown his confidence in you."
"But, lord, how could these four similes have occurred to me in the presence of
Prince Jayasena, as they are natural to the Blessed One and have never before
been heard from him?"
That is what the Blessed One said. Gratified, Ven. Bhumija delighted in the
Blessed One's words.



Notes
1. According to the Commentary, Ven. Bhumija was Prince Jayasena's uncle.
2. These priests & contemplatives are probably the proponents of non-action,
annihilation, and non-relatedness as presented in DN 2.
3. To this day, this is the way butter is obtained in rural north India. The
churn-stick is a small stick that has attached to its end blocks of wood
resembling an orange with alternate sections removed. This is twirled in the
curds. The water sprinkled on the curds dilutes the buttermilk, which helps in
separating it from the milk fat left on the blocks of the churn-stick.

Majjhima Nikaya - Dantabhumi Sutta

MN 125
Dantabhumi Sutta
The Discourse on the 'Tamed Stage'
Translated from the Pali by
I.B. HornerPTS: M iii 128



Source: From Taming the Mind: Discourses of the Buddha (WH 51), edited by
the Buddhist Publication Society (Kandy: Buddhist Publication Society,
1983). Copyright © 1983 Buddhist Publication Society. Used with
permission.



Copyright © 1983 Buddhist Publication Society.
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.



Thus have I heard: At one time the Lord was staying near Rajagaha in the Bamboo
Grove at the squirrels' feeding place. Now at that time the novice Aciravata was
staying in the Forest Hut.1 Then prince Jayasena,2 who was always pacing up and
down, always roaming about on foot, approached the novice Aciravata; having
approached he exchanged greetings with the novice Aciravata; having exchanged
greetings of friendliness and courtesy, he sat down at a respectful distance.
While he was sitting down at a respectful distance, Prince Jayasena spoke thus
to the novice Aciravata:
"I have heard, good Aggivessana, that if a monk is abiding here diligent,
ardent, self-resolute, he may attain one-pointedness of mind."
"That is so, prince; that is so, prince. A monk abiding here diligent, ardent,
self-resolute, may attain one-pointedness of mind."
"It were good if the reverend Aggivessana were to teach me dhamma as he has
heard it, as he has mastered it."
"I, prince, am not able to teach you dhamma as I have heard it, as I have
mastered it. Now, if I were to teach you dhamma as I have heard it, as I have
mastered it, and if you could not understand the meaning of what I said, that
would be weariness to me, that would be a vexation to me."
"Let the reverend Aggivessana teach me dhamma as he has heard it, as he has
mastered it. Perhaps I could understand the meaning of what the good Aggivessana
says."
"If I were to teach you dhamma, prince, as I have heard it, as I have mastered
it, and if you were to understand the meaning of what I say, that would be good;
if you should not understand the meaning of what I say, you must remain as you
are: you must not question me further on the matter."
"Let the reverend Aggivessana teach me dhamma as he has heard it, as he has
mastered it. If I understand the meaning of what the good Aggivessana says, that
will be good; if I do not understand the meaning of what the good Aggivessana
says, I will remain as I am; I will not question the reverend Aggivessana
further on this matter."
Then the novice Aciravata taught dhamma to Prince Jayasena as he had heard it,
as he had mastered it. When this had been said, Prince Jayasena spoke thus to
the novice Aciravata:
"This is impossible, good Aggivessana, it cannot come to pass that a monk
abiding diligent, ardent, self-resolute, should attain one-pointedness of mind."
Then Prince Jayasena, having declared to the novice Aciravata that this was
impossible and could not come to pass, rising from his seat, departed.
And soon after Prince Jayasena had departed, the novice Aciravata approached the
Lord; having approached and greeted the Lord, he sat down at a respectful
distance. As he was sitting down at a respectful distance, the novice Aciravata
told the Lord the whole of the conversation he had with Prince Jayasena as far
as it had gone. When this had been said, the Lord spoke thus to the novice
Aciravata:
"What is the good of that, Aggivessana? That Prince Jayasena, living as he does
in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by
thoughts of sense-pleasures, burning with the fever of sense-pleasures, eager in
the search for sense-pleasures, should know or see or attain or realize that
which can be known by renunciation, seen by renunciation, attained by
renunciation, realized by renunciation — such a situation does not exist. It is
as if, Aggivessana, among elephants or horses or oxen to be tamed, two
elephants, two horses or two oxen are well tamed, well trained, and two are not
tamed, not trained. What do you think about this, Aggivessana? Would these two
elephants or horses or oxen that were to be tamed and that were well tamed, well
trained — would these on being tamed reach tamed capacity, would they, being
tamed, attain a tamed stage?"
"Yes, revered sir."
"But those two elephants or horses or oxen that were to be tamed but that were
neither tamed nor trained — would these, not being tamed, attain a tamed stage
as do the two elephants or horses or oxen to be tamed that were well tamed, well
trained?"
"No, revered sir."
"Even so, Aggivessana, that Prince Jayasena, living as he does in the midst of
sense-pleasures... should know or see or attain or realize that which can be
known and realized by renunciation — such a situation does not exist. It is as
if, Aggivessana, there were a great mountain slope near a village or a
market-town which two friends, coming hand in hand from that village or
market-town might approach; having approached the mountain slope one friend
might remain at the foot while the other might climb to the top. Then the friend
standing at the foot of the mountain slope might speak thus to the one standing
on the top: 'My dear, what do you see as you stand on the top of the mountain
slope?' He might reply: 'As I stand on the top of the mountain slope I, my dear,
see delightful parks, delightful woods, delightful stretches of level ground
delightful ponds.' But the other might speak thus: 'This is impossible, it
cannot come to pass, my dear, that, as you stand on the top of the mountain
slope, you should see... delightful ponds.' Then the friend who had been
standing on top of the mountain slope having come down to the foot and taken his
friend by the arm, making him climb to the top of the mountain slope and giving
him a moment in which to regain his breath, might speak to him thus: 'Now, my
dear, what is it that you see as you stand on the top of the mountain slope?' He
might speak thus: 'I, my dear, as I stand on the top of the mountain slope, see
delightful parks... delightful ponds.' He might speak thus: 'Just now, my dear,
we understood you to say: This is impossible, it cannot come to pass that, as
you stand on the top of the mountain slope, you should see delightful... ponds.
But now we understand you to say: 'I, my dear, as I stand on the top of the
mountain slope, see delightful parks... delightful ponds.' He might speak thus:
'That was because I, my dear, hemmed in by this great mountain slope, could not
see what was to be seen.'
"Even so but to a still greater degree, Aggivessana, is Prince Jayasena hemmed
in, blocked, obstructed, enveloped by this mass of ignorance. Indeed, that
Prince Jayasena, living as he does in the midst of sense-pleasures, enjoying
sense-pleasures, being consumed by thoughts of sense-pleasures, eager in the
search for sense-pleasures, should know or see or attain or realize that which
can be known... seen... attained... realized by renunciation — such a situation
does not exist. Had these two similes occurred to you, Aggivessana, for Prince
Jayasena, Prince Jayasena naturally would have acted in the manner of one having
trust in you."
"But how could these two similes for Prince Jayasena have occurred to me,
revered sir, seeing that they are spontaneous, that is to say to the Lord, and
have never been heard before?"
"As, Aggivessana, a noble anointed king addresses an elephant hunter saying;
'You, good elephant hunter, mount the king's elephant and go into an elephant
forest. When you see a forest elephant, tie him to the neck of the king's
elephant.' And, Aggivessana, the elephant hunter having answered: 'Yes, sire,'
in assent to the noble anointed king, mounts the king's elephant and goes into
an elephant forest. Seeing a forest elephant, he ties him to the neck of the
king's elephant. So the king's elephant brings him out into the open. But,
Aggivessana, the forest elephant has this longing, that is to say for the
elephant forest. But in regard to him the elephant hunter tells the noble
anointed king that the forest elephant has got out into the open. The noble
anointed king then addresses an elephant tamer, saying: 'Come you, good elephant
tamer, tame the forest elephant by subduing his forest ways, by subduing his
forest memories, and aspirations and by subduing his distress, his fretting and
fever for the forest, by making him pleased with the villages and by accustoming
him to human ways.'
"And, Aggivessana, the elephant tamer, having answered 'Yes, sire,' in assent to
the noble anointed king, driving a great post into the ground ties the forest
elephant to it by his neck so as to subdue his forest ways... and accustom him
to human ways. Then the elephant tamer addresses him with such words as are
gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant
to the manyfolk, liked by the manyfolk. And, Aggivessana, the forest elephant,
on being addressed with words that are gentle... liked by the manyfolk, listens,
lends ear and bends his mind to learning. Next the elephant tamer supplies him
with grass-fodder and water. When, Aggivessana, the forest elephant has accepted
the grass-fodder and water from the elephant tamer, it occurs to the elephant
tamer: 'The king's elephant will now live.' Then the elephant tamer makes him do
a further task, saying: 'Take up, put down.' When, Aggivessana the king's
elephant is obedient to the elephant tamer and acts on his instructions to take
up and put down, then the elephant tamer makes him do a further task, saying:
'Get up, sit down.' When, Aggivessana, the king's elephant is obedient to the
elephant tamer and acts on his instructions to get up and sit down, then the
elephant tamer makes him do a further task; known as 'standing your ground': he
ties a shield to the great beast's trunk; a man holding a lance is sitting on
his neck, and men holding lances are standing surrounding him on all sides; and
the elephant tamer, holding a lance with a long shaft, is standing in front.
While he is doing the task of 'standing your ground' he does not move a fore-leg
nor does he move a hind-leg, nor does he move the forepart of his body, nor does
he move the hindpart of his body, nor does he move his head, nor does he move an
ear, nor does he move a tusk, nor does he move his tail, nor does he move his
trunk. A king's elephant is one who endures blows of sword, axe, arrow, hatchet,
and the resounding din of drum and kettle-drum, conch and tam-tam, he is [like]
purified gold purged of all its dross and impurities, fit for a king, a royal
possession and reckoned as a kingly attribute.
Acquisition of faith
"Even so, Aggivessana, does a Tathagata arise here in the world, a perfected
one, fully Self-Awakened One, endowed with right knowledge and conduct,
well-farer, knower of the worlds, the matchless charioteer of men to be tamed,
the Awakened One, the Lord. He makes known this world with the devas, with Mara,
with Brahma, the creation with its recluses and brahmans, its devas and men,
having realized them by his own super-knowledge. He teaches dhamma which is
lovely at the beginning, lovely in the middle, lovely at the ending, with the
spirit and the letters; he proclaims the Brahma-faring,3 wholly fulfilled, quite
purified. A householder or a householder's son or one born in another family
hears that dhamma. Having heard that dhamma he gains faith in the Tathagata.
Endowed with this faith that he has acquired, he reflects in this way: 'The
household life is confined and dusty, going forth is in the open; it is not easy
for one who lives in a house to fare the Brahma-faring wholly fulfilled, wholly
pure, polished like a conch-shell. Suppose now that I, having cut off hair and
beard, having put on saffron robes, should go forth from home into
homelessness?' After a time, getting rid of his wealth, be it small or great,
getting rid of his circle of relations, be it small or great, having cut off his
hair and beard, having put on saffron robes, he goes forth from home into
homelessness. To this extent, Aggivessana, the ariyan disciple gets out into the
open.
Morality
"But, Aggivessana, devas and mankind have this longing, that is to say, for the
five strands of sense-pleasures. The Tathagata disciplines him further, saying:
'Come you, monk, be moral, live controlled by the control of the Obligations,
possessed of [right] behavior and posture, seeing danger in the slightest
faults; undertaking them, train yourself in the rules of training.'
Sense-Control
"And when, Aggivessana, the ariyan disciple is moral, lives controlled by the
control..., undertaking them, trains himself in the rules of training, then the
Tathagata disciplines him further, saying: 'Come you, monk, be guarded as to the
doors of the sense-organs. Having seen a material shape with the eye...(as
above). Having cognized a mental state with the mind, be not entranced by the
general appearance, be not entranced by the detail. For if you dwell with the
organ of mind uncontrolled, covetousness and dejection, evil unskillful states
of mind, might flow in. So fare along with its control, guard the organ of mind,
achieve control over the organ of the mind.'
Moderation in eating
"And when, Aggivessana, the ariyan disciple is guarded as to the doors of the
sense-organs, then the Tathagata disciplines him further, saying: 'Come you,
monk, be moderate in eating...(as above)... abiding in comfort.'
Vigilance
"When, Aggivessana, the ariyan disciple is moderate in eating, the Tathagata
disciplines him further, saying: 'Come you, monk, abide intent on
vigilance...(as above)... you should cleanse the mind of obstructive mental
states.
Mindfulness and clear consciousness
"And when, Aggivessana, the ariyan disciple is intent on vigilance, then the
Tathagata disciplines him further, saying: 'Come you, monk, be possessed of
mindfulness and clear consciousness. Be one who acts with clear
consciousness...(as above)... talking, silent.'
Overcoming of the five hindrances
"And when, Aggivessana, the ariyan disciple is possessed of mindfulness and
clear consciousness, then the Tathagata disciplines him further, saying: 'Come
you, monk, choose a remote lodging in a forest, at the root of a tree, on a
mountain slope, in a wilderness, in a hill-cave, a cemetery, a forest haunt, in
the open or on a heap of straw.' He chooses a remote lodging in the forest... or
on a heap of straw. Returning from alms-gathering, after the meal, he sits down
cross-legged, holding the back erect, having made mindfulness rise up in front
of him, he, by getting rid of coveting for the world, dwells with a mind devoid
of coveting, he purifies the mind of coveting. By getting rid of the taint of
ill-will, he dwells benevolent in mind, compassionate for the welfare of all
creatures and beings, he purifies the mind of the taint of ill-will. By getting
rid of sloth and torpor, he dwells devoid of sloth and torpor; perceiving the
light, mindful, clearly conscious, he purifies the mind of sloth and torpor. By
getting rid of restlessness and worry, he dwells calmly the mind subjectively
tranquilized, he purifies the mind of restlessness and worry. By getting rid of
doubt, he dwells doubt-crossed, unperplexed as to the states that are skillful,
he purifies the mind of doubt.
The four applications of mindfulness
"He, by getting rid of these five hindrances which are defilements of the mind
and weakening to intuitive wisdom, dwells contemplating the body in the body,
ardent, clearly conscious [of it], mindful [of it] so as to control the
covetousness and dejection in the world. He fares along contemplating the
feelings... the mind... the mental states in mental states, ardent, clearly
conscious [of them], mindful [of them] so as to control the covetousness and
dejection in the world.
"As, Aggivessana, an elephant tamer, driving a great post into the ground, ties
a forest elephant to it by his neck so as to subdue his forest ways, so as to
subdue his forest aspirations, and so as to subdue his distress, his fretting
and fever for the forest, so as to make him pleased with villages and accustom
him to human ways — even so, Aggivessana, these four applications of mindfulness
are ties of the mind so as to subdue the ways of householders and to subdue the
aspirations of householders and to subdue the distress, the fretting and fever
of householders; they are for leading to the right path, for realizing nibbana.
"The Tathagata then disciplines him further, saying: 'Come you, monk, fare along
contemplating the body in the body, but do not apply yourself to a train of
thought connected with the body; fare along contemplating the feelings in the
feelings... the mind in the mind... mental states in mental states, but do not
apply yourself to a train of thought connected with mental states.'
Jhana
"He by allaying initial thought and discursive thought, with the mind
subjectively tranquilized and fixed on one point, enters on and abides in the
second meditation4 which is devoid of initial and discursive thought, is born of
concentration and is rapturous and joyful. By the fading out of rapture, he
dwells with equanimity, attentive and clearly conscious, and experiences in his
person that joy of which the ariyans say: 'Joyful lives he who has equanimity
and is mindful,' and he enters and abides in the third meditation. By getting
rid of joy, by getting rid of anguish, by the going down of his former pleasures
and sorrows, he enters and abides in the fourth meditation which has neither
anguish nor joy, and which is entirely purified by equanimity and mindfulness.
(The three knowledges, te-vijja)
(1. Recollection of former habitations)
"Then with the mind composed thus, quite purified, quite clarified, without
blemish, without defilement, grown pliant and workable, fixed, immovable, he
directs his mind to the knowledge and recollection of former habitation: he
remembers a variety of former habitations, thus: one birth, two births, three...
four... five... ten... twenty... thirty... forty... fifty... a hundred... a
thousand... a hundred thousand births, and many an eon of integration and many
an eon of disintegration and many an eon of integration-disintegration: 'Such a
one was I by name, having such a clan, such and such a color, so was I
nourished, such and such pleasant and painful experiences were mine, so did the
span of life end. Passing from this, I came to be in another state where such a
one was I by name, having such and such a clan, such and such a color, so was I
nourished, such and such pleasant and painful experiences were mine, so did the
span of life end. Passing from this, I arose here.' Thus he remembers divers
former habitations in all their modes and details.
(2. The Divine Eye)
"Then with the mind composed, quite purified, quite clarified, without blemish,
without defilement, grown pliant and workable, fixed, immovable, he directs his
mind to the knowledge of the passing hence and the arising of beings. With the
purified deva-vision surpassing that of men, he sees beings as they pass hence
or come to be; he comprehends that beings are mean, excellent, comely, ugly,
well-going, ill-going, according to the consequence of their deeds, the he
thinks: Indeed these worthy beings who were possessed of wrong conduct in body,
who were possessed of wrong conduct in speech, who were possessed of wrong
conduct of thought, scoffers at the ariyans, holding a wrong view, incurring
deeds consequent on a wrong view — these, at the breaking up of the body after
dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya hell.
But these worthy beings who were possessed of good conduct in body, who were
possessed of good conduct in speech, who were possessed of good conduct in
thought, who did not scoff at the ariyans, holding a right view, incurring deeds
consequent on a right view — these, at the breaking up of the body, after dying,
have arisen in a good bourn, a heaven world.
(3. Destruction of Cankers: Sainthood)
"Then with the mind composed... immovable, he directs his mind to the knowledge
of the destruction of the cankers.5 He understands as it really is: This is
anguish,6 this is the arising of anguish, this is the stopping of anguish, this
is the course leading to the stopping of anguish. He understands as it really
is: These are the cankers, this is the arising of the cankers, this is the
stopping of the cankers, this is the course leading to the stopping of the
cankers. Knowing thus, seeing thus, his mind is freed from the canker of sense
pleasures, is freed from the canker of becoming, freed from the canker of
ignorance. In freedom the knowledge came to be: I am freed; and he comprehends:
Destroyed is birth, brought to a close is the Brahma-faring, done is what was to
be done, there is no more of being such or such.
"That monk is able to endure, head, cold, hunger, thirst, the touch of
mosquitoes, gadflies, wind, sun and creeping things, abusive language and
unwelcome modes of speech: he has grown to bear bodily feelings which as they
arise are painful, acute, sharp, severe, wretched, miserable, deadly. Purged of
all the dross and impurities of attachment, aversion and confusion,7 he is
worthy of oblations, offerings, respect and homage, an unsurpassed field of
merit in the world.
"If, Aggivessana, a king's elephant dies in old age, untamed, untrained, the
king's old elephant that has died is reckoned as one that has died untamed: And
so, Aggivessana, of a king's elephant that is middle-aged. And too, Aggivessana,
if a king's elephant dies young, untamed, untrained, the king's young elephant
that has died is reckoned as one that has died untamed. Even so, Aggivessana, if
a monk who is an elder dies with the cankers not destroyed, the monk who is an
elder that has died is reckoned as one that has died untamed. And so of a monk
of middle standing. And too, Aggivessana, if a newly ordained monk dies with the
cankers not destroyed, the newly ordained monk that has died is reckoned as one
that has died untamed. If, Aggivessana, a king's elephant dies in old age, well
tamed, well trained, the king's old elephant that has died is reckoned as one
that has died tamed. And so, Aggivessana of a king's elephant that is
middle-aged. And too, Aggivessana, if a king's elephant dies young, well tamed,
well trained, the king's young elephant that has died is reckoned as one that
has died tamed. Even so, Aggivessana, if a monk who is an elder dies with the
cankers destroyed, the monk who is an elder that has died is reckoned as one
that has died tamed. And so, Aggivessana, of a monk of middle standing. And too,
Aggivessana, if a newly ordained monk dies with cankers destroyed, the newly
ordained monk that has died is reckoned as one that has died tamed."
Thus spoke the Lord. Delighted, the novice Aciravata rejoiced in what the Lord
had said.



Notes
1. A hut in a secluded part of the Bamboo Grove for the use of monks who wanted
to practice striving, padhana — [Commentary].
2. A son of King Bimbisara.
3. Brahmacariyam: the pure life of a celibate recluse [Ed., The Wheel].
4. It is noteworthy that the section on the Four Applications of Mindfulness
(satipatthana) is here followed by the second meditation (jhana) without mention
of the first. This may either refer to a meditator who, already previously, has
attained to the first jhana, or, which seems more probable, it is meant to
indicate that the intensive practice of Satipatthana which, through emphasis on
bare observation, tends to reduce discursive thought, and enables the meditator
to enter directly into the second jhana, which is free from initial and
discursive thought (vitakka-vicara). This latter explanation is favored by the
facts that (1) in our text, the practice of Satipatthana is preceded by the
temporary abandonment of the five Hindrances, which indicates a high degree of
concentration approaching that of the jhana; (2) in our text, the meditator is
advised not to engage in the thought about the body, feelings, etc. — that is,
in discursive thinking, which is still present in the first jhana. [Ed., The
Wheel].
5. Asava.
6. Dukkha: usually rendered by "suffering" or "ill" [Ed., The Wheel].
7. Raga, dosa, moha.

Majjhima Nikaya - Bakkula Sutta

124. Bakkula Sutta - English MAJJHIMA NIKAYA III
III. 3. 4. Bakkulasuttaü
(124) The Wonderful Things About Venerable Bakkula

I heard thus. At one time venerable Bakkula lived in the squirrels' sanctuary in
the bamboo grove in Rajagaha. Then Acela-Kassapa a friend of venerable Bakkula
when he was a householder approached him, exchanged friendly greetings, sat on a
side and said.
ßFor how long was venerable Bakkula a homeless one?û
ßFriend, I was homeless for eighty years.û
ßFriend Bakkula, during these eighty years, how many times did you indulge in
sexual things?û
ßFriend, Kassapa, I should not be questioned in that manner, as during these
eighty years, how many times did you indulge in sexual things? Friend Kassapa,
you should question me thus, during these eighty years, how many times did
sexual perceptions arise to you?
ßFriend Bakkula, during these eighty years, how many times didsexual perceptions
arise to you?û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of a
single sexual perception that has arisen to meû
ßThat venerable Bakkula does not know of a single sexual percepton during these
eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkulaû
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of a
single angry, hurting perception that has arisen to meû
ßThat venerable Bakkula does not know of a single angry, hurtingpercepton during
these eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of a
single sensual thought that has arisen to meû
ßThat venerable Bakkula does not know of a single sensual thought during these
eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkulaû
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of a
single angry, hurting thought that has arisen to meû
ßThat venerable Bakkula does not know of a single angry, hurting thought during
these eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
accepting a robe from a householder.û
ßThat venerable Bakkula does not know of accepting a robe from a householder
during these eighty years. I bear this as a wonderful and surprising thing of
venerable Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
cutting the robe with an instrument.û
ßThat venerable Bakkula does not know of cutting the robe with an instrument
during these eighty years. I bear this as a wonderful and surprising thing of
venerable Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
sewing the robe with a needle.û
ßThat venerable Bakkula does not know of sewing the robe with a needle during
these eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
dyeing the robe with dye.û
ßThat venerable Bakkula does not know of dyeing the robe with dye during these
eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
sewing the katina robe.û
ßThat venerable Bakkula does not know of sewing the katina robe, during these
eighty years. I bear this as a wonderful and surprising thing of venerable
Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
employing co-associates to sew the robe, ... re ... accepting an invitation, ...
re ... even the arising of the thought. O! Someone should invite me!.û
ßThat venerable Bakkula does not know ofemploying co-associates to sew the robe,
... re ... accepting an invitation, ... re ... even the arising of the thought.
O! Someone should invite me!óuring these eighty years. I bear this as a
wonderful and surprising thing of venerable Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
sitting inisde a house, ... re ... partaking food inside a house, ... re ...
observing even the minor sign of a woman, ... re ... ... teaching a woman at
least the four lines of a verse, ... re ... ... approaching the attendance hall
of the bhikkhunis, ... re ... teaching the bhikkhnis, ... re ... ñeachingthe
trainee novices female or male, ... re ... .û
ßThat venerable Bakkula does not know ofsitting inside a house, ... re ... .
teaching the trainee novices female or male, during these eighty years. I bear
this as a wonderful and surprising thing of venerable Bakkula.û
ßFriend, Kassapa, during these eighty years of homeless life, I do not know of
ordaining someone, ... re ... confering the higher ordination to someone, ... re
... providing requisites to someone or attending to a novice, ... re ... ...
taking a steam bath , ... re ... ... using bathing powder to bathe, ... re ...
employing a co-associate to massage the body, ... re ... ñhe arising of an
ailment even for a short while, ... re ... . `partaking of some medicine for a
sickness, at least some green porridge, ... re ... sleeping turned to the wrong
side, ... re ... . sleeping, ... re ... . observing rains at the end of the
village
ßThat venerable Bakkula does not know of ordaining someone, ... re ... .
observing the rains at the end of the village, during these eighty years. I bear
this as a wonderful and surprising thing of venerable Bakkula.û
ßFriend, it was only for seven days that I partook the countryman's morsels with
a debt, on the eighth day I realized extinction
ßIt was only for seven days that venerable Bakkula partook the countryman's
morsels with a debt, on the eighth day he realized extinction. I bear this as a
wonderful and surprising thing of venerable Bakkula.û
ßFriend, Bakkula, may I obtain the going forth and the higher ordination in this
Dispensation,' There upon Acela Kassapa obtained the going forth and the higher
ordination, in that DispensationNot long after the higher ordination of
venerable Kassapa, he withdrew from the crowd, abode zealous for dispelling and
attained the noble end of the holy life here and now, for which sons of clansmen
rightfully go forth homeless. He knew that birth was destroyed, the holy life
was lived, what should be done was done, knew there was nothing more to wish.
Venerable Kassapa became one of the perfect.
Not long afterwards venerable Bakkula took a bunch of keys and went from one
dwelling to the other saying, `Friends, come! Today, will be my final
extinction.
That, venerable Bakkula took a bunch of keys and went from one dwelling to the
other saying, `Friends, come! Today, will be my final extinction. I bear this
too, as a wonderful and surprising thing of venerable Bakkula.û
Venerable Bakkula attained final extinction in the midst of the Community of
bhikkhus seated.
That, venerable Bakkula attained final extinction in the midst of the Community
of bhikkhus seated. I bear this too, as a wonderful and surprising thing of
venerable Bakkula.û

Majjhima Nikaya - Acchariyabbhutadhamma Sutta

123. Acchariyabbhutadhamma Sutta - English MAJJHIMA NIKAYA III
3. 3. Acchariyabbhutadhammasuttaü
(123) The Discourse On Wonderful Things

I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. Then a lot of bhikkhus after the
mid-day meal, were assembled and seated in the attendance hall and this
conversation arose among them
ßFriends, it is wonderful and surprising how the Thus Gone One knows the
Enlightened Ones of yore. How they came to final extinction, cut the
diffusedness of the world, cut short their journey and cameto the end of the
journey and end of all unpleasàntness. Saying, those Blessed Ones were of such
birth, name, clan, virtues, thoughts, wisdom, abidings and such releases,' When
this was said venerable ânanda said thus; `Friends, indeed the Thus Gone One has
wonderful and surprising things and is endowed with them.û
When this conversation was going on, the Blessed One got up from his seclusion
approached the attendance hall, sat on the prepared seat and addressed the
bhikkhus. `Bhikkhus, with what talk were you seated here and what other talk did
take place?û
ßVenerable sir, after the mid-day meal, we were assembled and seated in the
attendance hall and this conversation arose among us. Friends, it is wonderful
and surprising how the Thus Gone One knows the Enlightened Ones of yore. How
they came to final extinction, cut the diffusedness of the world, cut short
their journey and cameto the end of the journey and end of all unpleasàntness.
Saying, those Blessed Ones were of such birth, name, clan, virtues, thoughts,
wisdom, abidings and such releases. Venerable sir, when this was said venerable
ânanda said thus; Friends, indeed the Thus Gone One has wonderful and surprising
things and is endowed with them. When this conversation was going on, the
Blessed One arrived.
Then the Blessed One addressed venerable ânanda. `If so ânanda, for the great
pleasure of many declare the wonderful and surprising things of the Thus Gone
One.û
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, the one aspiring enlightenment was born with the
gods of happiness, with mindful awareness. " Venerable sir, this I bear as
something wonderful and surprising of the Blessed One.
`Venerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, the one aspiring enlightenment abode with the gods
of happiness, with mindful awareness. " Venerable sir, this I bear as something
wonderful and surprising of the Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, the one aspiring enlightenment abode with the gods
of happiness, until the end of that life span. " Venerable sir, this I bear as
something wonderful and surprising of the Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, the one aspiring enlightenment, disappeared fromthe
gods of happiness, and descended into the mother's womb with mindful awareness.
" Venerable sir, this I bear as something wonderful and surprising of the
Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, disappeared
fromthe gods of happiness, and descended into the mother's womb, in the world of
gods and men, Màras, Brahmàs, recluses and brahmins there arose an immeasurable
effulgence transcending the splendour of the gods. Even the dark
uncoveredrecesses between the world systems where the resplendent moon and sun
do not shine there arose an immeasurable effulgence transcending the splendour
of the gods. Beings born there saw each other on account of that effulgence and
knew that there were other beings born there. The ten thousandfold world system
shivered and trembled on account of that immeasurable effulgence transccending
the splendour of the gods" Venerable sir, this I bear as something wonderful and
surprising of the Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born to
this world from the mother's womb four gods stood guarding the four directions.
They thought may the one aspiring enlightenment or his mother be not hurt by a
human, non human or anyone in the world " Venerable sir, this I bear as
something wonderful and surprising of the Blessed One.
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born into
this world from the mother's womb, the mother by nature was virtuous, abstaining
from, destroying living things, taking the not given, misbehaving sexually,
telling lies and intoxicating drinks" Venerable sir, this I bear as something
wonderful and surprising of the Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, from the day the one aspiring enlightenment,
descended to the mother's womb, sensual desires about men did not arise in the
mind of his mother. She had risen above attachment to thoughts of any man"
Venerable sir, this I bear as something wonderful and surprising of the Blessed
One `Venerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born to
this world the mother of the one aspiring enlightenment was endowed and provided
with the five sense pleasures" Venerable sir, this I bear as something wonderful
and surprising of the Blessed One .
`Venerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born to
this world the mother of the one aspiring enlightenment was healthy, happy and
had no ailments what so ever. She could see the one in her womb complete with
all limbs large and small. Like a well completed comely lapis gem with eight
facets, with a thread of blue, yellow, red, white or pale running through it. A
man who could see would place it in his palm and would reflect. This is the well
completed comely lapis gem with eight facets, with a thread of blue, yellow,
red, white or pale running through it In the same manner, when the one aspiring
enlightenment, was born to this world the mother of the one aspiring
enlightenment was healthy, happy and had no ailments what so ever. She could see
the one in her womb complete with all limbs large and small. Venerable sir, this
I bear as something wonderful and surprising of the Blessed One .
`Venerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, seven days after the birth ofthe one aspiring
enlightenment, the mother of the one aspiring enlightenment passed away and was
born with the happy gods" Venerable sir, this I bear as something wonderful and
surprising of the Blessed One .
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, other women give birth bearing the womb for about
nine or ten months. That is not so with the one aspiring enlightenment, the
mother of the one aspiring enlightenment bore the womb for complete ten months
and gaves birth" Venerable sir, this I bear as something wonderful and
surprising of the Blessed One .
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, other women give birth either seated or lyingThat is
not so with the one aspiring enlightenment, the mother of the one aspiring
enlightenment gave birth standing" Venerable sir, this I bear as something
wonderful and surprising of the Blessed One .
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born in
this world first the gods accepted him and next humans" Venerable sir, this I
bear as something wonderful and surprising of the Blessed One .
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born in
this world, before he placed a foot on earth, four gods accept him and placing
him in front of the mother said, queen be happy, you have given birth to a
powerful son. " Venerable sir, this I bear as something wonderful and surprising
of the Blessed One . `Venerable sir I have heard these words from the Blessed
One himself and you acknowledged them. "ânanda, when the one aspiring
enlightenment, was born, he was born pure uncontaminated with water in the
passage, phlegm, blood or any impurity. As though a gem was placed on a Kashmire
cloth. The Kashmire cloth is not soiled by the gem, nor the gem by the Kashmire
cloth. This is on account of the purity of both. In the same manner when the one
aspiring enlightenment, was born he was born pure uncontaminated with water in
the passage, phlegm, blood or any impurity. " Venerable sir, this I bear as
something wonderful and surprising of the Blessed One .
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, soon after the one aspiring enlightenment was born
he stood on his feet, and while the white umbrella was borne over him, went
seven steps to the north, looked in all directions and utterred majestic words.
I'm the chief in this world, the most accepted and the most senior. This is my
last birth, I will not be born again. " Venerable sir, this I bear as something
wonderful and surprising of the Blessed One
ßVenerable sir I have heard these words from the Blessed One himself and you
acknowledged them. "ânanda, when the one aspiring enlightenment, was born in
this world, in the world of gods and men, Màras, Brahmàs, recluses and brahmins
there arose an immeasurable effulgence transcending the splendour of the gods.
Even the dark uncoveredrecesses between the world systems where the resplendent
moon and sun do not shine there arose an immeasurable effulgence transcending
the splendour of the gods. Beings born there saw each other on account of that
effulgence and knew that there were other beings born there. The ten
thousandfold world system shivered and trembled on account of that immeasurable
effulgence transccending the splendour of the gods" Venerable sir, this I bear
as something wonderful and surprising of the Blessed One.û
ßThen Ananda, bear this too as something wonderful and surprising of the Blessed
One. Ananda, to the Thus Gone One knowing feelings, arise, persist and fade,
knowingperceptions, arise, persist and fade, knowing thoughts, arise, persist
and fade. Ananda, bear this too as something wonderful and surprising of the
Blessed One.
ßVenerable sir, that to the Thus Gone One knowing feelings, arise, persist and
fade, knowingperceptions, arise, persist and fade, knowing thoughts, arise,
persist and fade. Venerable sir, this I bear as something wonderful and
surprising of the Blessed One.û
Venerable Ananda said thus, and was delighted knowing the Teacher acknowledges
my words. Those bhikkhus delighted in the words of the venerable Ananda.

Majjhima Nikaya - Maha-sunnata Sutta

MN 122
Maha-suññata Sutta
The Greater Discourse on Emptiness
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 109



Source: Transcribed from a file provided by the translator.



Copyright © 2005 Thanissaro Bhikkhu.
Access to Insight edition © 2005
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.



Translator's Introduction
This sutta gives many valuable lessons on practical issues surrounding the
attempt to develop an internal meditative dwelling of emptiness, to maintain it,
and to see it through to Awakening. Some of these issues include the need for
seclusion as a conducive setting for the practice, types of conversation and
thinking that are beneficial and harmful for the practice, the dangers of being
distracted by visitors, and the proper attitude to have toward one's teacher.
However, for an explanation of emptiness in and of itself, it's necessary to
look elsewhere in the Canon.
There you find emptiness approached from three perspectives, treating it (1) as
a meditative dwelling, (2) as an attribute of objects, and (3) as a type of
awareness-release. The first approach is obviously the most immediately relevant
to the discussion in this sutta, but in fact all three approaches play a role
here.
Emptiness as a meditative dwelling is most fully discussed in MN 121.
Essentially, it boils down to the ability to center the mind in a particular
mode of perception, to maintain it there, and then to notice the absence and
presence of disturbance within that mode. The process starts with perceptions of
one's external surroundings — village, wilderness, the earth property — and then
moves internally to the four formless states, the "themeless concentration of
awareness," and finally to release from all mental fermentation. Each step is
compared to the one preceding it to see how its more refined perception
engenders less disturbance. For instance, if you move from a perception of the
wilderness to a perception of earth, the first step is to settle and "indulge"
in that perception. Then you notice what types of disturbance have been
abandoned in the move from the perception of wilderness to the perception of
earth — for example, all thought of the dangers of wilderness are gone — and
then to see what disturbances remain based on the latter perception. Then you
abandon the perception causing those disturbances and move on to a more refined
level of perception. This process is pursued until it arrives at the "themeless
concentration of awareness." When noting that even this refined level of
concentration is fabricated, inconstant, and subject to cessation, one gains
total release from all mental fermentations and the disturbances that would
arise based on them. This is the level of emptiness that is "superior and
unsurpassed," and is apparently what the Buddha is referring to in this sutta
when he says that by "not attending to any themes, he enters & remains in
internal emptiness."
Notice that in every step along the way of this process, the emptiness is the
lack of disturbance experienced in a particular mind state. This means that the
mind state is to be perceived simply as an example of the presence and absence
of stress. In other words, emptiness in this sense relates directly to the
second of the three characteristics — stress or suffering. The pursuit of this
emptiness relates to the four noble truths, as it looks for the causes of stress
and uses tranquility together with insight to abandon those causes in a quest to
put a total end to suffering.
Emptiness in its second meaning, as an attribute of objects, is most fully
discussed in SN 35.85. That sutta describes emptiness as meaning the lack of
self or anything pertaining to a self in the internal and external sense media.
Whatever sense of self that may surround these objects is not inherent in them,
and is instead simply the result of one's own penchant for "I-making" and
"my-making." Seeing the artificiality of "I-making" and "my-making" in this way
helps lead to a sense of disenchantment with these "makings," thus helping to
abandon any clinging associated with them.
Thus emptiness in this sense relates directly to the third of the three
characteristics: not-self. However, just as the three characteristics are not
radically separate from one another — everything stressful is for that reason
not-self — the practical application of this sense of emptiness is not radically
different from the first. As SN 12.15 points out, when one no longer latches
onto any idea of "my self," one sees phenomena within and without simply as
examples of stress arising and passing away. To practice meditation from this
perspective — seeing each state of concentration as an example of stress arising
and passing away — is to develop emptiness as a meditative dwelling.
Emptiness in its third meaning, as a type of awareness-release, is an
application of emptiness in its second. MN 43 describes this state of
concentration as follows: "There is the case where a monk — having gone into the
wilderness, to the root of a tree, or into an empty dwelling — considers this:
'This is empty of self or of anything pertaining to self.'" It adds that this
awareness-release is different from the awareness-release that results when one
doesn't attend to any themes. Thus this state of concentration cannot be
entirely equated with the emptiness as a meditative dwelling mentioned in this
sutta. MN 106 further adds that if one frequently abides in the emptiness
awareness-release, one may either attain the dimension of nothingness — one of
the formless states — or be committed to the discernment that will lead to
Awakening. The first of these two alternatives is another way in which emptiness
as an awareness-release differs from emptiness as a meditative dwelling as
defined in MN 121. However, because the standard definition of discernment is
seeing phenomena in terms of the four noble truths, the second alternative —
being committed to discernment — would apparently follow the same pattern
suggested by SN 12.15, above. In other words, as one no longer perceives
phenomena in terms of self, one tends to view them simply as examples of stress
arising and passing away. So, again, this third meaning of emptiness, like the
second, eventually leads in practice back to the first. As MN 43 notes, when one
attains full awakening, the themeless awareness-release and the emptiness
awareness-release come to differ only in name, and not in actuality.
In reading the following sutta, you will notice that the various meanings of
emptiness will fit some contexts better than others. Still, it is important to
remember that in the course of practice, all three meanings are related and all
will inevitably play a role in Awakening.



I have heard that on one occasion the Blessed One was staying among the Sakyans
at Kapilavatthu in the Banyan Park. Then in the early morning, the Blessed One,
having put on his robes and carrying his bowl and outer robe, went into
Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal,
returning from his alms round, he went to the dwelling of Kala-khemaka the
Sakyan for the day's abiding. Now at that time many resting places had been
prepared in Kala-khemaka the Sakyan's dwelling. The Blessed One saw the many
resting places prepared there and, on seeing them, the thought occurred to him,
"There are many resting places prepared here. Do many monks live here?"
Now at that time Ven. Ananda, together with many other monks, was making robes
at the dwelling of Ghata the Sakyan. Then, when it was evening, the Blessed One
rose from seclusion and went to the dwelling of Ghata the Sakyan. On arrival, he
sat down on a seat made ready. Having sat down, he asked Ven. Ananda, "There are
many resting places prepared in Kala-khemaka the Sakyan's dwelling. Do many
monks live there?"
"Yes, lord, there are many resting places prepared in Kala-khemaka the Sakyan's
dwelling. Many monks live there. Our time for making robes has come around."
"Ananda, a monk does not shine if he delights in company, enjoys company, is
committed to delighting in company; if he delights in a group, enjoys a group,
rejoices in a group. Indeed, Ananda, it is impossible that a monk who delights
in company, enjoys company, is committed to delighting in company; who delights
in a group, enjoys a group, rejoices in a group, will obtain at will — without
difficulty, without trouble — the pleasure of renunciation, the pleasure of
seclusion, the pleasure of peace, the pleasure of self-awakening. But it is
possible that a monk who lives alone, withdrawn from the group, can expect to
obtain at will — without difficulty, without trouble — the pleasure of
renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of
self-awakening.
"Indeed, Ananda, it is impossible that a monk who delights in company, enjoys
company, is committed to delighting in company; who delights in a group, enjoys
a group, rejoices in a group, will enter & remain in the awareness-release that
is temporary and pleasing, or in the awareness-release that is not-temporary and
beyond provocation. But it is possible that a monk who lives alone, withdrawn
from the group, can expect to enter & remain in the awareness-release that is
temporary and pleasing, or in the awareness-release that is not-temporary and
beyond provocation.
"Ananda, I do not envision even a single form whose change & alteration would
not give rise to sorrow, lamentation, pain, distress, & despair in one who is
passionate for it and takes delight in it.
"But there is this (mental) dwelling discovered by the Tathagata where, not
attending to any themes, he enters & remains in internal emptiness. If, while he
is dwelling there by means of this dwelling, he is visited by monks, nuns, lay
men, lay women, kings, royal ministers, sectarians & their disciples, then —
with his mind bent on seclusion, tending toward seclusion, inclined toward
seclusion, aiming at seclusion, relishing renunciation, having destroyed those
qualities that are the basis for mental fermentation — he converses with them
only as much is necessary for them to take their leave.1
"So, Ananda, if a monk should wish, 'May I enter & remain in internal
emptiness,' then he should get the mind steadied right within, settled, unified,
& concentrated. And how does the monk get the mind steadied right within,
settled, unified, & concentrated? There is the case where a monk — quite
withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters &
remains in the first jhana... the second jhana... the third jhana... the fourth
jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. That is
how a monk gets the mind steadied right within, settled, unified, &
concentrated.
"He attends to internal emptiness. While he is attending to internal emptiness,
his mind does not take pleasure, find satisfaction, grow steady, or indulge in
internal emptiness. When this is the case, he discerns, 'While I am attending to
internal emptiness, my mind does not take pleasure, find satisfaction, grow
steady, or indulge in internal emptiness.' In this way he is alert there.
"He attends to external emptiness...2
"He attends to internal & external emptiness...
"He attends to the imperturbable.3 While he is attending to the imperturbable,
his mind does not take pleasure, find satisfaction, grow steady, or indulge in
the imperturbable. When this is the case, he discerns, 'While I am attending to
the imperturbable, my mind does not take pleasure, find satisfaction, grow
steady, or indulge in the imperturbable.' In this way he is alert there.
"When that is the case, he should get the mind steadied right within, settled,
unified, & concentrated in his first theme of concentration.
"He then attends to internal emptiness. While he is attending to internal
emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges
in internal emptiness. When this is the case, he discerns, 'While I am attending
to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady,
& indulges in internal emptiness.' In this way he is alert there.
"He attends to external emptiness...
"He attends to internal & external emptiness...
"He attends to the imperturbable. While he is attending to the imperturbable,
his mind takes pleasure, finds satisfaction, grows steady, & indulges in the
imperturbable. When this is the case, he discerns, 'While I am attending to the
imperturbable, my mind takes pleasure, finds satisfaction, grows steady, &
indulges in the imperturbable.' In this way he is alert there.
"If, while the monk is dwelling by means of this dwelling, his mind inclines to
walking back & forth, he walks back & forth [thinking,] 'While I am walking
thus, no covetousness or sadness, no evil, unskillful qualities will take
possession of me.' In this way he is alert there.
"If, while he is dwelling by means of this dwelling, his mind inclines to
standing... to sitting... to lying down, he lies down, [thinking,] 'While I am
lying down thus, no covetousness or sadness, no evil, unskillful qualities will
take possession of me.' In this way he is alert there.
"If, while he is dwelling by means of this dwelling, his mind inclines to
speaking, he resolves that 'I will not engage in talk that is base, vulgar,
common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion,
cessation, calm, direct knowledge, self-awakening, or Unbinding — i.e., talk
about kings, robbers, & ministers of state; armies, alarms, & battles; food &
drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages,
towns, cities, the countryside; women & heroes; the gossip of the street & the
well; tales of the dead; tales of diversity, the creation of the world & of the
sea; talk of whether things exist or not.' In this way he is alert there.
"'But,' [he resolves,] 'I will engage in talk that is scrupulous, conducive to
release of awareness, and leads exclusively to disenchantment, dispassion,
cessation, calm, direct knowledge, self-awakening, & Unbinding — i.e., talk on
modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue,
concentration, discernment, release, and the knowledge & vision of release.' In
this way he is alert there.
"If, while he is dwelling by means of this dwelling, his mind inclines to
thinking, he resolves that 'I will not think thoughts that are base, vulgar,
common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion,
cessation, calm, direct knowledge, self-awakening, or Unbinding — i.e., thoughts
of sensuality, thoughts of ill will, thoughts of harmfulness.' In this way he is
alert there.
"'But,' [he resolves,] 'I will think thoughts that are noble, onward-leading,
that lead to the right ending of stress for the person who acts on them — i.e.,
thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.' In
this way he is alert there.
"Ananda, there are these five strings of sensuality. Which five? Forms
cognizable via the eye — agreeable, pleasing, charming, endearing, fostering
desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the
nose... Flavors cognizable via the tongue... Tactile sensations cognizable via
the body — agreeable, pleasing, charming, endearing, fostering desire, enticing.
These are the five strings of sensuality where a monk should reflect on his mind
repeatedly: 'Is there within me, in any circumstance or another, any engagement
of awareness that arises with regard to these five strings of sensuality?' If,
on reflection, the monk discerns, 'There is within me, in one circumstance or
another, an engagement of awareness that arises with regard to these five
strings of sensuality,' then — this being the case — he discerns that
'Desire-passion for the five strings of sensuality has not been abandoned by
me.' But if, on reflection, he discerns, 'There is not within me, in any
circumstance or another, any engagement of awareness that arises with regard to
these five strings of sensuality,' then — this being the case — he discerns that
'Desire-passion for the five strings of sensuality has been abandoned by me.' In
this way he is alert there.
"There are these five clinging-aggregates where a monk should stay, keeping
track of arising & passing away (thus): 'Such is form, such its origination,
such its disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origination, such its
disappearance.' As he stays keeping track of arising & passing away with regard
to these five clinging-aggregates, he abandons any conceit that 'I am' with
regard to these five clinging-aggregates. This being the case, he discerns, 'I
have abandoned any conceit that "I am" with regard to these five
clinging-aggregates.' In this way he is alert there.
"These qualities, Ananda, are exclusively skillful in their grounding, noble,
transcendent, inaccessible to the Evil One.
"What do you think, Ananda: When envisioning what aim is it proper for a
disciple to follow after the Teacher even when being rebuked?"
"For us, lord, the teachings have the Blessed One as their root, their guide, &
their arbitrator. It would be good if the Blessed One himself would explicate
the meaning of this statement. Having heard it from the Blessed One, the monks
will remember it."
"Ananda, it's not proper for a disciple to follow after the Teacher to hear
discourses, verses, or catechisms. Why is that? For a long time, Ananda, have
you listened to the teachings, retained them, discussed them, accumulated them,
examined them with your mind, and penetrated them well in terms of your views.
But as for talk that is scrupulous, conducive to release of awareness, and leads
exclusively to disenchantment, dispassion, cessation, calm, direct knowledge,
self-awakening, & Unbinding — i.e., talk on modesty, contentment, seclusion,
non-entanglement, arousing persistence, virtue, concentration, discernment,
release, and the knowledge & vision of release: It's for the sake of hearing
talk of this sort that it is proper for a disciple to follow after the Teacher
as if yoked to him.
"This being the case, there is the teacher's undoing, there is the student's
undoing, there is the undoing of one who leads the holy life.
"And how is there the teacher's undoing? There is the case where a certain
teacher4 resorts to a secluded dwelling: a wilderness, the shade of a tree, a
mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open
air, a heap of straw. While he is living thus secluded, brahmans & householders
from town & countryside visit him. When they visit him, he gets smitten with
things that infatuate, falls into greed, and reverts to luxury. This is called a
teacher undone with a teacher's undoing. He has been struck down by evil,
unskillful qualities that defile, that lead to further becoming, are
troublesome, ripen in pain, and lead to future birth, aging, & death. Such is
the teacher's undoing.5
"And how is there the student's undoing? A student of that teacher, imitating
his teacher's seclusion, resorts to a secluded dwelling: a wilderness, the shade
of a tree... a heap of straw. While he is living thus secluded, brahmans &
householders from town & countryside visit him. When they visit him, he gets
smitten with things that infatuate, falls into greed, and reverts to luxury.
This is called a student undone with a student's undoing. He has been struck
down by evil, unskillful qualities that defile, that lead to further becoming,
are troublesome, ripen in pain, and lead to future birth, aging, & death. Such
is the student's undoing.
"And how is there the undoing of one who leads the holy life? There is the case
where a Tathagata arises in the world, worthy and rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed. He resorts to a secluded dwelling: a
wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel
ground, a forest grove, the open air, a heap of straw. While he is living thus
secluded, brahmans & householders from town & countryside visit him. When they
visit him, he doesn't get smitten with things that infatuate, doesn't fall into
greed, doesn't revert to luxury. A student of that teacher, imitating his
teacher's seclusion, resorts to a secluded dwelling: a wilderness, the shade of
a tree... a heap of straw. While he is living thus secluded, brahmans &
householders from town & countryside visit him. When they visit him, he gets
smitten with things that infatuate, falls into greed, and reverts to luxury.
This is called one following the holy life who is undone with the undoing of one
who leads the holy life. He has been struck down by evil, unskillful qualities
that defile, that lead to further becoming, are troublesome, ripen in pain, and
lead to future birth, aging, & death. Such is the undoing of one who leads the
holy life.
"And in this regard, Ananda, the undoing of one who leads the holy life ripens
in more pain, more bitterness, than the teacher's undoing or the student's
undoing. It leads even to the states of deprivation.
"Therefore, Ananda, engage with me as friends and not as opponents. That will be
for your long-term well-being & happiness.
"And how do students engage with the teacher as opponents and not as friends?
There is the case where a teacher teaches the Dhamma to his students
sympathetically, seeking their well-being, out of sympathy: 'This is for your
well-being; this is for your happiness.' His disciples do not listen or lend ear
or apply their minds to gnosis. Turning aside, they stray from the Teacher's
message. This is how students engage with the teacher as opponents and not as
friends.6
"And how do students engage with the teacher friends and not as opponents? There
is the case where a teacher teaches the Dhamma to his students sympathetically,
seeking their well-being, out of sympathy: 'This is for your well-being; this is
for your happiness.' His disciples listen, lend ear, & apply their minds to
gnosis. Not turning aside, they don't stray from the Teacher's message. This is
how students engage with the teacher as friends and not as opponents.
"Therefore, Ananda, engage with me friends and not as opponents. That will be
for your long-term well-being & happiness.
"I won't hover over you like a potter over damp, unbaked clay goods. Scolding
again & again, I will speak. Urging you on again & again, I will speak. Whatever
is of essential worth will remain."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the
Blessed One's words.



Notes
1. See AN 8.86.
2. Because all three types of emptiness apply both internally and externally, it
would seem that when the Buddha mentions external emptiness here, he could be
referring to the way any of the three types of emptiness applies to external
phenomena. Similarly, when he mentions internal emptiness, he could be referring
to the way any of them applies within.
3. See MN 106.
4. I.e., a non-Buddhist teacher.
5. See Iti 109.
6. See MN 137.
See also: MN 121; SN 35.85; AN 5.30; AN 6.42; AN 8.30; Sn 1.3