142. Dakkhinavibhanga Sutta - English
MAJJHIMA NIKAYA III
4. 12. Dakkhiõàvibhaõgasuttaü
(142) Classification of Offerings
I heard thus.
At one time the Blessed One lived with the Sakyas in Nigrodha's monastery in
Kapilavatthu. Then Mahapajapati Gotami taking a set of new clothes approached
the Blessed One, worshipped, sat on a side and said. `Venerable sir to make this
set of clothes for the Blessed One I spun and wove the cloth. May the Blessed
One accept this set of clothes from me, out of compassion,' The Blessed One
said. `Gotami, offer it to the Community. When offered to the Community, it will
be offered to me as well,' For the second time Mahapajapati Gotami said
`Venerable sir to make this set of clothes for the Blessed One, I spun and wove
the cloth. May the Blessed One accept this set of clothes from me, out of
compassion,' For the second time the Blessed One said. `Gotami, offer it to the
Community. When offered to the Community, it will be offered to me as well,' For
the third time Mahapajàpati Gotami said `Venerable sir to make this set of
clothes for the Blessed One I spun and wove the cloth. May the Blessed One
accept this set of clothes from me, out of compassion,' For the third time the
Blessed One said. `Gotamã, offer it to the Community. When offered to the
Community, it will be offered to me as well.û
Hearing this venerable ânanda said to the Blessed One. `Venerable sir, accept
the set of new clothes from Mahapajàpatã Gotami. She was of much help to you, as
stepmother, supporter, the one who fed milk, when the Blessed One's mother died.
The Blessed One too was of great help to Mahapajàpati Gotamã Come to the Blessed
One she took refuge in the Enlightenment, in the Teaching and the Community.
Come to the Blessed One she abstained from, taking the life of living things,
taking what is not given, misbehaving sexually, telling lies and taking
intoxicating drinks. Come to the Blessed One Mahapajàpati Gotami got established
in unwavering faith in Enlightenment, in the Teaching and the Community. Come to
the Blessed One Mahajàpati Gotamã dispelled doubts about the truth of
unpleasantness, its arising, its cessation and the path and method leading to
its cessation. Thus the Blessed One was of great help to Mahapajàpati Gotamiû
ßThat is so. ânanda, if a person come to another person, took refuge in the
Enlightenment, the Teaching and the Community. I say the gratitude he has to
return to that second person, is not repaid by joining hands in veneration,
getting up and offering a seat on arrival, exchanging pleasant conversation and
offering robes, morsel food, dwellings and requisites when ill. ânanda, if a
person come to another person, abstained, from taking the life of living things,
taking what is not given, misbehaving sexually, telling lies and taking
intoxicating drinks. I say the gratitude he has to return to that second person,
is not repaid by joining hands in veneration, getting up and offering a seat on
arrival, exchanging pleasant conversation and offering robes, morsel food,
dwellings and requisites when ill. ânanda, if a person come to another person,
is established in unwavering faith in the Enlightenment, the Teaching and the
Community. I say the gratitude he has to return to that second person, is not
repaid by joining hands in veneration, getting up and offering a seat on
arrival, exchanging pleasant conversation and offering robes, morsel food,
dwellings and requisites when ill. ânanda, if a person meeting another person,
became virtuous. I say the gratitude he has to return to that second person, is
not repaid by joining hands in veneration, getting up and offering a seat on
arrival, exchanging pleasant conversation and offering robes, morsel food,
dwellings and requisites when ill. ânanda, if a person, met another person and
dispelled his doubts about the Enlightenment, the Teaching and the Community. I
say the gratitude he has to return to that second person, is not repaid by
joining hands in veneration, getting up and offering a seat on arrival,
exchanging pleasant conversation and offering robes, morsel food, dwellings and
requisites when ill.
ânanda, there are fourteen personal offerings that could be made. An offering
made to the Thus Gone One, worthy and rightfully enlightened is the first
personal offering. An offering made to the silent Enlightened One, is the second
personal offering. An offering made to a worthy disciple, *1) is the third
personal offering. An offering made to a person fallen to the method of
realizing worthiness, *2) is the fourth personal offering. An offering made to a
non-returner, *3) is the fifth personal offering. An offering made to a person
fallen to the method of realizing the state of non-returning is the sixth
personal offering. An offering made to one, returning once, *4) is the seventh
personal offering. An offering made to a person fallen to the method of
realizing the state of returning once is the eighth personal offering. An
offering made to one who has entered the stream of the Teaching is the ninth
personal offering. An offering made to a person fallen to the method of
realizing the state of entry into the stream of the Teaching is the tenth
personal offering. An offering made to one, not greedy and turned away from
sensuality is the eleventh personal offering. An offering made to an ordinary
virtuous person is the twelfth personal offering. An offering made to an
ordinary not virtuous person is the thirteenth personal offering. An offering
made to an animal is the fourteenth personal offering.
ânanda, of an offering made to an animal the results expected are by hundreds.
Of an offering made to an ordinary not virtuous person the results expected are
by thousands. Of an offering made to an ordinary virtuous person the results
expected are by hundred -thousands Of an offering made to a not greedy one,
turned away from sensuality the results expected are by hundred thousand
millions. Of an offering made to a person fallen to the method of realizing the
state of entry into the stream of the Teaching, the results expected are
innumerable and unlimited. What would be the results for offering a gift to a
stream entrant of the Teaching? Or one fallen to the method of realizing the
state of not returning? Or one who would not return? Or one fallen to the method
of realizing worthiness? Or a worthy disciple of the Thus Gone One? Or the
silent enlightened One? Or the worthy, rightfully enlightened Thus Gone One?
ânanda, these seven are the offerings made to the Community. An offering to both
bhikkhus and bhikkhunis headed by the Blessed One. This is the first offering
made to the Community. After the demise of the Blessed One, an offering made to
both bhikkhus and bhikkhunis. This is the second offering made to the Community.
An offering made to the bhikkhus. This is the third offering to the Community.
An offering made to the bhikkhunis. This is the fourth offering to the
Community. An offering made indicating the number of bhikkhus and bhikkhunis.
This is the fifth offering to the Community. An offering made indicating the
number of bhikkhus. This is the sixth offering to the Community. An offering
made indicating the number of bhikkhunis. This is the seventh offering to the
Community.
ânanda, in the future there will be the last bhikkhus in the lineage, not
virtuous with evil things, wearing yellow strings round their necks. I say, even
the results of an offering made to them on account of the Community is
innumerable and limitless. I would not tell you, how an offering made to the
Community is more fruitful than a personal offering.
ânanda, there are four kinds of purity in an offering. An offering is pure, on
the side of the donor, not the receiver. An offering is pure, on the side of the
receiver, not the donor. An offering is neither pure on the side of the donor,
nor the receiver. An offering is pure, on the side of the donor, as well as the
receiver.
ânanda, how is the offering pure, on the side of the donor and not the receiver?
Here the donor is virtuous with good thoughts, the receiver is not virtuous with
evil thoughts. Thus the offering is pure, on the side of the donor and not the
receiver.
ânanda, how is the offering pure, on the side of the receiver and not the donor?
Here the receiver is virtuous with good thoughts, the donor is not virtuous with
evil thoughts. Thus the offering is pure, on the side of the receiver and not
the donor.
ânanda, how is the offering neither pure on the side of the donor nor the
receiver? Here the donor is not virtuous with evil thoughts and the receiver is
not virtuous with evil thoughts. Thus the offering is neither pure, on the side
of the donor nor the receiver
ânanda, how is the offering pure on the side of the donor as well as the
receiver? Here the donor is virtuous with good thoughts and the receiver is
virtuous with good thoughts. Thus the offering is pure, on the side of the donor
as well as the receiver.û
The Blessed One said. `These are the four kinds of purity and further said
A virtuous donor offers to one without virtues, things obtained righteously,
with a pleasant mind,
Believing the results of actions. That offering is purified on the side of the
donor.
A not virtuous donor offers to the virtuous, things not obtained righteously,
with an unpleasant mind,
Disbelieving the results of actions. That offering is purified on the side of
the receiver
A not virtuous donor offers to the not virtuous, things not obtained
righteously, with an unpleasant mind,
Disbelieving the results of actions. That offering is not purified on either
side.
A virtuous donor offers to the virtuous, things obtained righteously, with a
pleasant mind,
Believing the results of actions. I say, that offering brings great results
One not greedy offers to those not greedy, things obtained righteously, with a
pleasant mind,
Believing the results of actions. I say, that is the highest material offeringû
Notes. 1. An offering made to a worthy disciple of the Thus Gone One.
`Tathàgatasàvake arahante dànaü deti' A worthy disciple of the Thus Gone One has
attained the noble state `arahatta' which he aims to attain
2. A person fallen to the method of realizing worthiness.
`Arahattaphalasacchikiriyàya pañipanne,' Before attaining worthiness the bhikkhu
has to make much effort to attain worthiness.
3. An offering made to a non-returner. `Anàgàmissa dànaü deti,' A non-returner
would not be born in the sensual world, to enjoy the five strands of sensual
pleasures.
4. An offering made to one returning once. `Sakadàgàmissa dànaü deti,' A certain
one is born in this world only once, to fulfil a certain aspiration.
Showing posts with label Majjhima Nikaya. Show all posts
Showing posts with label Majjhima Nikaya. Show all posts
Sunday, April 10, 2011
Majjhima Nikaya - Saccavibhanga Sutta
MN 141
Saccavibhanga Sutta
An Analysis of the Truths
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: M iii 248
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.
I have heard that on one occasion the Blessed One was staying near Varanasi in
the Game Refuge at Isipatana. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Monks, at Varanasi, in the Game Refuge at Isipatana, the
Tathagatha — the worthy one, the rightly self-awakened one — set in motion the
unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,
deity, Mara, or Brahma or anyone at all in the cosmos: in other words, the
declaration, teaching, description, setting-forth, revelation, explanation, and
making-plain of the four noble truths. Of which four? The declaration, teaching,
description, setting-forth, revelation, explanation, and making-plain of the
noble truth of stress. The declaration, teaching, description, setting forth,
revelation, explanation, and making-plain of the noble truth of the origination
of stress... the noble truth of the cessation of stress... the noble truth of
the path of practice leading to the cessation of stress. At Varanasi, in the
Game Refuge at Isipatana, the Tathagatha — the worthy one, the rightly
self-awakened one — set in motion the unexcelled Wheel of Dhamma that cannot be
stopped by priest or contemplative, deity, Mara, or Brahma or anyone at all in
the cosmos: in other words, the declaration, teaching, description,
setting-forth, revelation, explanation, and making-plain of these four noble
truths.
"Monks, associate with Sariputta & Moggallana. Consort with Sariputta &
Moggallana. They are wise monks, sympathetic toward their fellows in the holy
life. Like the mother giving birth: That's Sariputta. Like the nurse raising a
child after it's born: That's Moggallana. Sariputta trains [others] to the fruit
of stream-entry; Moggallana, to the highest goal.1 Sariputta is capable of
declaring, teaching, describing, setting forth, revealing, explaining, and
making plain the four noble truths in detail."
That is what the Blessed One said. Having said it, he — the One Well-gone — rose
from his seat and entered his dwelling.
Then Ven. Sariputta, not long after the Blessed One had left, addressed the
monks, "Friends!"
"Yes, friend," the monks responded.
Ven. Sariputta said, "Friends, at Varanasi, in the Game Refuge at Isipatana, the
Tathagatha — the worthy one, the rightly self-awakened one — set in motion the
unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,
deity, Mara, or Brahma or anyone at all in the cosmos: in other words, the
declaration, teaching, description, setting-forth, revelation, explanation, and
making-plain of the four noble truths. Of which four? The declaration, teaching,
description, setting-forth, revelation, explanation, and making-plain of the
noble truth of stress... the noble truth of the origination of stress... the
noble truth of the cessation of stress... the noble truth of the path of
practice leading to the cessation of stress. At Varanasi, in the Game Refuge at
Isipatana, the Tathagatha — the worthy one, the rightly self-awakened one — set
in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or
contemplative, deity, Mara, or Brahma or anyone at all in the cosmos: in other
words, the declaration, teaching, description, setting-forth, revelation,
explanation, and making-plain of these four noble truths.
"Now what, friends, is the noble truth of stress? Birth is stressful, aging is
stressful, death is stressful; sorrow, lamentation, pain, distress, & despair
are stressful; association with the unbeloved is stressful; separation from the
loved is stressful; not getting what is wanted is stressful.2 In short, the five
clinging-aggregates are stressful.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be,
coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the
various beings in this or that group of beings, that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,
decline of life-force, weakening of the faculties of the various beings in this
or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the aggregates,
casting off of the body, interruption in the life faculty of the various beings
in this or that group of beings, that is called death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward
sadness of anyone suffering from misfortune, touched by a painful thing, that is
called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting, weeping,
wailing, lamentation of anyone suffering from misfortune, touched by a painful
thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily discomfort,
pain or discomfort born of bodily contact, that is called pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called distress.
"And what is despair? Whatever despair, despondency, desperation of anyone
suffering from misfortune, touched by a painful thing, that is called despair.
"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or
tactile sensations occur to one; or one has connection, contact, relationship,
interaction with those who wish one ill, who wish for one's harm, who wish for
one's discomfort, who wish one no security from the yoke. This is called the
stress of association with the unbeloved.
"And what is the stress of separation from the loved? There is the case where
desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile
sensations do not occur to one; or one has no connection, no contact, no
relationship, no interaction with those who wish one well, who wish for one's
benefit, who wish for one's comfort, who wish one security from the yoke, nor
with one's mother, father, brother, sister, friends, companions, or relatives.
This is called the stress of separation from the loved.
"And what is the stress of not getting what is wanted? In beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth not
come to us.' But this is not to be achieved by wanting. This is the stress of
not getting what is wanted. In beings subject to aging... illness... death...
sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not
be subject to aging... illness... death... sorrow, lamentation, pain, distress,
& despair, and may aging... illness... death... sorrow, lamentation, pain,
distress, & despair not come to us.' But this is not to be achieved by wanting.
This is the stress of not getting what is wanted.
"And what are the five clinging-aggregates that, in short, are stressful? The
clinging-aggregate of form, the clinging-aggregate of feeling, the
clinging-aggregate of perception, the clinging-aggregate of fabrications, the
clinging-aggregate of consciousness: These are called the five
clinging-aggregates that, in short, are stressful.
"This, friends, is called the noble truth of stress.
"And what, friends, is the noble truth of the origination of stress? The craving
that makes for further becoming — accompanied by passion & delight, relishing
now here & now there — i.e., craving for sensuality, craving for becoming,
craving for non-becoming.
"This is called the noble truth of the origination of stress.
"And what, friends, is the noble truth of the cessation of stress? The
remainderless fading & cessation, renunciation, relinquishment, release, &
letting go of that very craving.
"This is called the noble truth of the cessation of stress.
"And what, friends, is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"And what is right view? Knowledge with reference to stress, knowledge with
reference to the origination of stress, knowledge with reference to the
cessation of stress, knowledge with reference to the way of practice leading to
the cessation of stress: This is called right view.
And what is right resolve? The resolve for renunciation, for freedom from ill
will, for harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, from divisive speech, from
abusive speech, & from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing, & from
sexual misconduct: This is called right action.
"And what is right livelihood? There is the case where a disciple of the noble
ones, having abandoned dishonest livelihood, keeps his life going with right
livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds & exerts his intent for the sake of the
non-arising of evil, unskillful qualities that have not yet arisen... for the
sake of the abandoning of evil, unskillful qualities that have arisen... for the
sake of the arising of skillful qualities that have not yet arisen... (and) for
the maintenance, non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen: This is called right effort.
"And what is right mindfulness? There is the case where a monk remains focused
on the body in & of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves... the mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk — quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters
& remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thoughts & evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed thought
& evaluation — internal assurance. With the fading of rapture, he remains in
equanimity, is mindful & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare, 'Equanimous &
mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain —
as with the earlier disappearance of elation & distress — he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
This is called right concentration.
"This is called the noble truth of the path of practice leading to the cessation
of stress.
"Friends, at Varanasi, in the Game Refuge at Isipatana, the Tathagatha — the
worthy one, the rightly self-awakened one — set in motion the unexcelled Wheel
of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, or
Brahma or anyone at all in the cosmos: in other words, the declaration,
teaching, description, setting-forth, revelation, explanation, and making-plain
of these four noble truths."
That is what Ven. Sariputta said. Gratified, the monks delighted in Ven.
Sariputta's words.
Notes
1. The Buddha declared Sariputta to be foremost among his disciples in terms of
discernment; Moggallana, foremost in terms of psychic powers. It might seem
strange, then, that Sariputta takes on what seems to be a lower job, but as many
Buddhist teachers have commented, it is much harder to train an ordinary person
to enter the stream than it is to train a stream-winner to reach the highest
goal.
2. In passages where the Buddha defines stress, (e.g., SN 56.11, DN 22), he
includes the statements, "association with the unbeloved is stressful;
separation from the loved is stressful," prior to "not getting what one wants is
stressful." For some reason, in passages where Ven. Sariputta defines stress
(here and at MN 9 and MN 28), he drops these statements from the definition.
See also: DN 22; SN 12.20; SN 56.11; AN 3.134.
Saccavibhanga Sutta
An Analysis of the Truths
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: M iii 248
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.
I have heard that on one occasion the Blessed One was staying near Varanasi in
the Game Refuge at Isipatana. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Monks, at Varanasi, in the Game Refuge at Isipatana, the
Tathagatha — the worthy one, the rightly self-awakened one — set in motion the
unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,
deity, Mara, or Brahma or anyone at all in the cosmos: in other words, the
declaration, teaching, description, setting-forth, revelation, explanation, and
making-plain of the four noble truths. Of which four? The declaration, teaching,
description, setting-forth, revelation, explanation, and making-plain of the
noble truth of stress. The declaration, teaching, description, setting forth,
revelation, explanation, and making-plain of the noble truth of the origination
of stress... the noble truth of the cessation of stress... the noble truth of
the path of practice leading to the cessation of stress. At Varanasi, in the
Game Refuge at Isipatana, the Tathagatha — the worthy one, the rightly
self-awakened one — set in motion the unexcelled Wheel of Dhamma that cannot be
stopped by priest or contemplative, deity, Mara, or Brahma or anyone at all in
the cosmos: in other words, the declaration, teaching, description,
setting-forth, revelation, explanation, and making-plain of these four noble
truths.
"Monks, associate with Sariputta & Moggallana. Consort with Sariputta &
Moggallana. They are wise monks, sympathetic toward their fellows in the holy
life. Like the mother giving birth: That's Sariputta. Like the nurse raising a
child after it's born: That's Moggallana. Sariputta trains [others] to the fruit
of stream-entry; Moggallana, to the highest goal.1 Sariputta is capable of
declaring, teaching, describing, setting forth, revealing, explaining, and
making plain the four noble truths in detail."
That is what the Blessed One said. Having said it, he — the One Well-gone — rose
from his seat and entered his dwelling.
Then Ven. Sariputta, not long after the Blessed One had left, addressed the
monks, "Friends!"
"Yes, friend," the monks responded.
Ven. Sariputta said, "Friends, at Varanasi, in the Game Refuge at Isipatana, the
Tathagatha — the worthy one, the rightly self-awakened one — set in motion the
unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,
deity, Mara, or Brahma or anyone at all in the cosmos: in other words, the
declaration, teaching, description, setting-forth, revelation, explanation, and
making-plain of the four noble truths. Of which four? The declaration, teaching,
description, setting-forth, revelation, explanation, and making-plain of the
noble truth of stress... the noble truth of the origination of stress... the
noble truth of the cessation of stress... the noble truth of the path of
practice leading to the cessation of stress. At Varanasi, in the Game Refuge at
Isipatana, the Tathagatha — the worthy one, the rightly self-awakened one — set
in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or
contemplative, deity, Mara, or Brahma or anyone at all in the cosmos: in other
words, the declaration, teaching, description, setting-forth, revelation,
explanation, and making-plain of these four noble truths.
"Now what, friends, is the noble truth of stress? Birth is stressful, aging is
stressful, death is stressful; sorrow, lamentation, pain, distress, & despair
are stressful; association with the unbeloved is stressful; separation from the
loved is stressful; not getting what is wanted is stressful.2 In short, the five
clinging-aggregates are stressful.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be,
coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the
various beings in this or that group of beings, that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,
decline of life-force, weakening of the faculties of the various beings in this
or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the aggregates,
casting off of the body, interruption in the life faculty of the various beings
in this or that group of beings, that is called death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward
sadness of anyone suffering from misfortune, touched by a painful thing, that is
called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting, weeping,
wailing, lamentation of anyone suffering from misfortune, touched by a painful
thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily discomfort,
pain or discomfort born of bodily contact, that is called pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called distress.
"And what is despair? Whatever despair, despondency, desperation of anyone
suffering from misfortune, touched by a painful thing, that is called despair.
"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or
tactile sensations occur to one; or one has connection, contact, relationship,
interaction with those who wish one ill, who wish for one's harm, who wish for
one's discomfort, who wish one no security from the yoke. This is called the
stress of association with the unbeloved.
"And what is the stress of separation from the loved? There is the case where
desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile
sensations do not occur to one; or one has no connection, no contact, no
relationship, no interaction with those who wish one well, who wish for one's
benefit, who wish for one's comfort, who wish one security from the yoke, nor
with one's mother, father, brother, sister, friends, companions, or relatives.
This is called the stress of separation from the loved.
"And what is the stress of not getting what is wanted? In beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth not
come to us.' But this is not to be achieved by wanting. This is the stress of
not getting what is wanted. In beings subject to aging... illness... death...
sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not
be subject to aging... illness... death... sorrow, lamentation, pain, distress,
& despair, and may aging... illness... death... sorrow, lamentation, pain,
distress, & despair not come to us.' But this is not to be achieved by wanting.
This is the stress of not getting what is wanted.
"And what are the five clinging-aggregates that, in short, are stressful? The
clinging-aggregate of form, the clinging-aggregate of feeling, the
clinging-aggregate of perception, the clinging-aggregate of fabrications, the
clinging-aggregate of consciousness: These are called the five
clinging-aggregates that, in short, are stressful.
"This, friends, is called the noble truth of stress.
"And what, friends, is the noble truth of the origination of stress? The craving
that makes for further becoming — accompanied by passion & delight, relishing
now here & now there — i.e., craving for sensuality, craving for becoming,
craving for non-becoming.
"This is called the noble truth of the origination of stress.
"And what, friends, is the noble truth of the cessation of stress? The
remainderless fading & cessation, renunciation, relinquishment, release, &
letting go of that very craving.
"This is called the noble truth of the cessation of stress.
"And what, friends, is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.
"And what is right view? Knowledge with reference to stress, knowledge with
reference to the origination of stress, knowledge with reference to the
cessation of stress, knowledge with reference to the way of practice leading to
the cessation of stress: This is called right view.
And what is right resolve? The resolve for renunciation, for freedom from ill
will, for harmlessness: This is called right resolve.
"And what is right speech? Abstaining from lying, from divisive speech, from
abusive speech, & from idle chatter: This is called right speech.
"And what is right action? Abstaining from taking life, from stealing, & from
sexual misconduct: This is called right action.
"And what is right livelihood? There is the case where a disciple of the noble
ones, having abandoned dishonest livelihood, keeps his life going with right
livelihood: This is called right livelihood.
"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds & exerts his intent for the sake of the
non-arising of evil, unskillful qualities that have not yet arisen... for the
sake of the abandoning of evil, unskillful qualities that have arisen... for the
sake of the arising of skillful qualities that have not yet arisen... (and) for
the maintenance, non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen: This is called right effort.
"And what is right mindfulness? There is the case where a monk remains focused
on the body in & of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves... the mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is called right mindfulness.
"And what is right concentration? There is the case where a monk — quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters
& remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thoughts & evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed thought
& evaluation — internal assurance. With the fading of rapture, he remains in
equanimity, is mindful & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare, 'Equanimous &
mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain —
as with the earlier disappearance of elation & distress — he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
This is called right concentration.
"This is called the noble truth of the path of practice leading to the cessation
of stress.
"Friends, at Varanasi, in the Game Refuge at Isipatana, the Tathagatha — the
worthy one, the rightly self-awakened one — set in motion the unexcelled Wheel
of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, or
Brahma or anyone at all in the cosmos: in other words, the declaration,
teaching, description, setting-forth, revelation, explanation, and making-plain
of these four noble truths."
That is what Ven. Sariputta said. Gratified, the monks delighted in Ven.
Sariputta's words.
Notes
1. The Buddha declared Sariputta to be foremost among his disciples in terms of
discernment; Moggallana, foremost in terms of psychic powers. It might seem
strange, then, that Sariputta takes on what seems to be a lower job, but as many
Buddhist teachers have commented, it is much harder to train an ordinary person
to enter the stream than it is to train a stream-winner to reach the highest
goal.
2. In passages where the Buddha defines stress, (e.g., SN 56.11, DN 22), he
includes the statements, "association with the unbeloved is stressful;
separation from the loved is stressful," prior to "not getting what one wants is
stressful." For some reason, in passages where Ven. Sariputta defines stress
(here and at MN 9 and MN 28), he drops these statements from the definition.
See also: DN 22; SN 12.20; SN 56.11; AN 3.134.
Majjhima Nikaya - Dhatu-vibhanga Sutta
MN 140
Dhatu-vibhanga Sutta
An Analysis of the Properties
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 238
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion, as the Blessed One was wandering among the
Magadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said
to him, "If it is no inconvenience for you, Bhaggava, I will stay for one night
in your shed."
"It's no inconvenience for me, lord, but there is a wanderer who has already
taken up residence there. If he gives his permission, you may stay there as you
like."
Now at that time a clansman named Pukkusati had left home and gone forth into
homelessness through faith, out of dedication to the Blessed One. He was the one
who had already taken up residence in the potter's shed. So the Blessed One
approached Ven. Pukkusati and said to him, "If it is no inconvenience for you,
monk, I will stay one night in the shed."
"The shed is roomy, my friend. Stay as you like."
So the Blessed One, entering the potter's shed and, setting out a spread of
grass to one side, sat down folding his legs crosswise, holding his body erect,
and setting mindfulness to the fore. He spent most of the night sitting [in
meditation]. Ven. Pukkusati also spent most of the night sitting [in
meditation]. The thought occurred to the Blessed One, "How inspiring is the way
this clansman behaves! What if I were to question him?" So he said to Ven.
Pukkusati, "Out of dedication to whom, monk, have you gone forth? Who is your
teacher? Of whose Dhamma do you approve?"
"There is, my friend, the contemplative Gotama, a son of the Sakyans, gone forth
from a Sakyan clan. Now, this excellent report about the honorable Gotama has
been spread about: 'Indeed, the Blessed One is worthy & rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' I have gone forth out of dedication
to that Blessed One. That Blessed One is my teacher. It is of that Blessed One's
Dhamma that I approve."
"But where, monk, is that Blessed One — worthy & rightly self-awakened — staying
now?"
"There is, my friend, a city in the northern lands named Savatthi. That is where
the Blessed One — worthy & rightly self-awakened — is staying now."
"Have you ever seen that Blessed One before? On seeing him, would you recognize
him?"
"No, my friend, I have never seen the Blessed One before, nor on seeing him
would I recognize him."
Then the thought occurred to the Blessed One: "It is out of dedication to me
that this clansman has gone forth. What if I were to teach him the Dhamma?" So
he said to Ven. Pukkusati, "I will teach you the Dhamma, monk. Listen & pay
close attention. I will speak."
"As you say, friend," replied Ven. Pukkusati.
The Blessed One said: "A person has six properties, six media of sensory
contact, eighteen considerations, & four determinations. He has been stilled
where the currents of construing do not flow. And when the currents of
construing do not flow, he is said to be a sage at peace. One should not be
negligent of discernment, should guard the truth, be devoted to relinquishment,
and train only for calm. This is the summary of the analysis of the six
properties.
"'A person has six properties.' Thus was it said. In reference to what was it
said? These are the six properties: the earth property, the liquid property, the
fire property, the wind property, the space property, the consciousness
property. 'A person has six properties.' Thus was it said, and in reference to
this was it said.
"'A person has six media of sensory contact.' Thus was it said. In reference to
what was it said? These are the six media of sensory contact: the eye as a
medium of sensory contact, the ear... the nose... the tongue... the body... the
intellect as a medium of sensory contact. 'A person has six media of sensory
contact.' Thus was it said, and in reference to this was it said.
"'A person has eighteen considerations.' Thus was it said. In reference to what
was it said? These are the eighteen considerations: On seeing a form with the
eye, one considers a form that can act as a basis for joy, a form that can act
as a basis for sadness, or a form that can act as a basis for equanimity. On
hearing a sound with the ear... On smelling an aroma with the nose... On tasting
a flavor with the tongue... On feeling a tactile sensation with the body... On
cognizing an idea with the intellect, one considers an idea that can act as a
basis for joy, an idea that can act as a basis for sadness, or an idea that can
act as a basis for equanimity. Thus there are six considerations conducive to
joy, six conducive to sadness, & six conducive to equanimity. 'A person has
eighteen considerations.' Thus was it said, and in reference to this was it
said.
"'A person has four determinations.' Thus was it said. In reference to what was
it said? These are the four determinations: the determination for discernment,
the determination for truth, the determination for relinquishment, the
determination for calm. 'A person has four determinations.' Thus was it said,
and in reference to this was it said.
"'One should not be negligent of discernment, should guard the truth, be devoted
to relinquishment, and train only for calm.' Thus was it said. In reference to
what was it said? And how is one not negligent of discernment? These are the six
properties: the earth property, the liquid property, the fire property, the wind
property, the space property, the consciousness property.
"And what is the earth property? The earth property can be either internal or
external. What is the internal earth property? Anything internal, within
oneself, that's hard, solid, & sustained [by craving]: head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
membranes, spleen, lungs, large intestines, small intestines, contents of the
stomach, feces, or anything else internal, within oneself, that's hard, solid,
and sustained: This is called the internal earth property. Now both the internal
earth property & the external earth property are simply earth property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the earth
property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or
external. What is the internal liquid property? Anything internal, belonging to
oneself, that's liquid, watery, & sustained: bile, phlegm, pus, blood, sweat,
fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else
internal, within oneself, that's liquid, watery, & sustained: This is called the
internal liquid property. Now both the internal liquid property & the external
liquid property are simply liquid property. And that should be seen as it
actually is present with right discernment: 'This is not mine, this is not me,
this is not my self.' When one sees it thus as it actually is present with right
discernment, one becomes disenchanted with the liquid property and makes the
liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or
external. What is the internal fire property? Anything internal, belonging to
oneself, that's fire, fiery, & sustained: that by which [the body] is warmed,
aged, & consumed with fever; and that by which what is eaten, drunk, consumed &
tasted gets properly digested; or anything else internal, within oneself, that's
fire, fiery, & sustained: This is called the internal fire property. Now both
the internal fire property & the external fire property are simply fire
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the fire property and makes the fire property fade from the
mind.
"And what is the wind property? The wind property may be either internal or
external. What is the internal wind property? Anything internal, belonging to
oneself, that's wind, windy, & sustained: up-going winds, down-going winds,
winds in the stomach, winds in the intestines, winds that course through the
body, in-and-out breathing, or anything else internal, within oneself, that's
wind, windy, & sustained: This is called the internal wind property. Now both
the internal wind property & the external wind property are simply wind
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the wind property and makes the wind property fade from the
mind.
"And what is the space property? The space property may be either internal or
external. What is the internal space property? Anything internal, belonging to
oneself, that's space, spatial, & sustained: the holes of the ears, the
nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, &
tasted gets swallowed, and where it collects, and whereby it is excreted from
below, or anything else internal, within oneself, that's space, spatial, &
sustained: This is called the internal space property. Now both the internal
space property & the external space property are simply space property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the space
property and makes the space property fade from the mind.
"There remains only consciousness: pure & bright. What does one cognize with
that consciousness? One cognizes 'pleasure.' One cognizes 'pain.' One cognizes
'neither pleasure nor pain.' In dependence on a sensory contact that is to be
felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of
pleasure, one discerns that 'I am sensing a feeling of pleasure.' One discerns
that 'With the cessation of that very sensory contact that is to be felt as
pleasure, the concomitant feeling — the feeling of pleasure that has arisen in
dependence on the sensory contact that is to be felt as pleasure — ceases, is
stilled.' In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain. When sensing a feeling of
neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither
pleasure nor pain.' One discerns that 'With the cessation of that very sensory
contact that is to be felt as neither pleasure nor pain, the concomitant feeling
— the feeling of neither pleasure nor pain that has arisen in dependence on the
sensory contact that is to be felt as neither pleasure nor pain — ceases, is
stilled.'
"Just as when, from the friction & conjunction of two fire sticks, heat is born
and fire appears, and from the separation & disjunction of those very same fire
sticks, the concomitant heat ceases, is stilled; in the same way, in dependence
on a sensory contact that is to be felt as pleasure, there arises a feeling of
pleasure... In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain... One discerns that 'With
the cessation of that very sensory contact that is to be felt as neither
pleasure nor pain, the concomitant feeling... ceases, is stilled.'
"There remains only equanimity: pure & bright, pliant, malleable, & luminous.
Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a
furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in
the crucible: He would blow on it time & again, sprinkle water on it time &
again, examine it time & again, so that the gold would become refined,
well-refined, thoroughly refined, flawless, free from dross, pliant, malleable,
& luminous. Then whatever sort of ornament he had in mind — whether a belt, an
earring, a necklace, or a gold chain — it would serve his purpose. In the same
way, there remains only equanimity: pure & bright, pliant, malleable, &
luminous. One discerns that 'If I were to direct equanimity as pure & bright as
this toward the dimension of the infinitude of space, I would develop the mind
along those lines, and thus this equanimity of mine — thus supported, thus
sustained — would last for a long time. One discerns that 'If I were to direct
equanimity as pure and bright as this toward the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception, I would develop the mind along those lines, and
thus this equanimity of mine — thus supported, thus sustained — would last for a
long time.'
"One discerns that 'If I were to direct equanimity as pure & bright as this
towards the dimension of the infinitude of space and to develop the mind along
those lines, that would be fabricated. One discerns that 'If I were to direct
equanimity as pure and bright as this towards the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception and to develop the mind along those lines, that
would be fabricated.' One neither fabricates nor mentally fashions for the sake
of becoming or un-becoming. This being the case, one is not sustained by
anything in the world (does not cling to anything in the world). Unsustained,
one is not agitated. Unagitated, one is totally unbound right within. One
discerns that 'Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world.'
"Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped
at, not relished. Sensing a feeling of pain... Sensing a feeling of neither
pleasure nor pain, one discerns that it is fleeting, not grasped at, not
relished. Sensing a feeling of pleasure, one senses it disjoined from it.
Sensing a feeling of pain... Sensing a feeling of neither pleasure nor pain, one
senses it disjoined from it. When sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil & wick; and from the termination
of the oil & wick — and from not being provided any other sustenance — it goes
out unnourished; even so, when sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Thus a monk so endowed is endowed with the highest determination for
discernment, for this — the knowledge of the passing away of all suffering &
stress — is the highest noble discernment.
"His release, being founded on truth, does not fluctuate, for whatever is
deceptive is false; Unbinding — the undeceptive — is true. Thus a monk so
endowed is endowed with the highest determination for truth, for this —
Unbinding, the undeceptive — is the highest noble truth.
"Whereas formerly he foolishly had taken on mental acquisitions and brought them
to completion, he has now abandoned them, their root destroyed, like an uprooted
palm tree, deprived of the conditions of development, not destined for future
arising. Thus a monk so endowed is endowed with the highest determination for
relinquishment, for this — the renunciation of all mental acquisitions — is the
highest noble relinquishment.
"Whereas formerly he foolishly had greed — as well as desire & infatuation — he
has now abandoned them, their root destroyed like an uprooted palm tree,
deprived of the conditions of development, not destined for future arising.
Whereas formerly he foolishly had malice — as well as ill-will & hatred — he has
now abandoned them... Whereas formerly he foolishly had ignorance — as well as
delusion & confusion — he has now abandoned them, their root destroyed like an
uprooted palm tree, deprived of the conditions of development, not destined for
future arising. Thus a monk so endowed is endowed with the highest determination
for calm, for this — the calming of passions, aversions, & delusions — is the
highest noble calm. 'One should not be negligent of discernment, should guard
the truth, be devoted to relinquishment, and train only for calm.' Thus was it
said, and in reference to this was it said.
"'He has been stilled where the currents of construing do not flow. And when the
currents of construing do not flow, he is said to be a sage at peace.' Thus was
it said. With reference to what was it said? 'I am' is a construing. 'I am this'
is a construing. 'I shall be' is a construing. 'I shall not be'... 'I shall be
possessed of form'... 'I shall not be possessed of form'... 'I shall be
percipient'... 'I shall not be percipient'... 'I shall be neither percipient nor
non-percipient' is a construing. Construing is a disease, construing is a
cancer, construing is an arrow. By going beyond all construing, he is said to be
a sage at peace.
"Furthermore, a sage at peace is not born, does not age, does not die, is
unagitated, and is free from longing. He has nothing whereby he would be born.
Not being born, will he age? Not aging, will he die? Not dying, will he be
agitated? Not being agitated, for what will he long? It was in reference to this
that it was said, 'He has been stilled where the currents of construing do not
flow. And when the currents of construing do not flow, he is said to be a sage
at peace.' Now, monk, you should remember this, my brief analysis of the six
properties."
Then the thought occurred to Ven. Pukkusati: "Surely, the Teacher has come to
me! Surely, the One Well-gone has come to me! Surely, the Rightly Self-awakened
One has come to me!" Getting up from his seat, arranging his upper robe over one
shoulder, and bowing down with his head at the Blessed One's feet, he said, "A
transgression has overcome me, lord, in that I was so foolish, so muddle-headed,
and so unskilled as to assume that it was proper to address the Blessed One as
'friend.' May the Blessed One please accept this confession of my transgression
as such, so that I may achieve restraint in the future."
"Yes, monk, a transgression overcame you in that you were so foolish, so
muddle-headed, and so unskilled as to assume that it was proper to address me as
'friend.' But because you see your transgression as such and make amends in
accordance with the Dhamma, we accept your confession. For it is a cause of
growth in the Dhamma & Discipline of the noble ones when, seeing a transgression
as such, one makes amends in accordance with the Dhamma and achieves restraint
in the future."
"Lord, may I receive full acceptance (ordination as a monk) from the Blessed
One?"
"And are your robes & bowl complete?"
"No, lord, my robes & bowl are not complete."
"Tathagatas do not give full acceptance to one whose robes & bowl are not
complete."
Then Ven. Pukkusati, delighting & rejoicing in the Blessed One's words, got up
from his seat, bowed down to the Blessed One and, keeping him on his right, left
in search of robes and a bowl. And while he was searching for robes & a bowl, a
runaway cow killed him.
Then a large number of monks approached the Blessed One and, on arrival, having
bowed down to him, sat to one side. As they were sitting there, they said to the
Blessed One, "Lord, the clansman Pukkusati, whom the Blessed One instructed with
a brief instruction, has died. What is his destination? What is his future
state?"
"Monks, the clansman Pukkusati was wise. He practiced the Dhamma in accordance
with the Dhamma and did not pester me with issues related to the Dhamma. With
the destruction of the first five fetters, he has arisen spontaneously [in the
Pure Abodes], there to be totally unbound, never again to return from that
world."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Dhatu-vibhanga Sutta
An Analysis of the Properties
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 238
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion, as the Blessed One was wandering among the
Magadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said
to him, "If it is no inconvenience for you, Bhaggava, I will stay for one night
in your shed."
"It's no inconvenience for me, lord, but there is a wanderer who has already
taken up residence there. If he gives his permission, you may stay there as you
like."
Now at that time a clansman named Pukkusati had left home and gone forth into
homelessness through faith, out of dedication to the Blessed One. He was the one
who had already taken up residence in the potter's shed. So the Blessed One
approached Ven. Pukkusati and said to him, "If it is no inconvenience for you,
monk, I will stay one night in the shed."
"The shed is roomy, my friend. Stay as you like."
So the Blessed One, entering the potter's shed and, setting out a spread of
grass to one side, sat down folding his legs crosswise, holding his body erect,
and setting mindfulness to the fore. He spent most of the night sitting [in
meditation]. Ven. Pukkusati also spent most of the night sitting [in
meditation]. The thought occurred to the Blessed One, "How inspiring is the way
this clansman behaves! What if I were to question him?" So he said to Ven.
Pukkusati, "Out of dedication to whom, monk, have you gone forth? Who is your
teacher? Of whose Dhamma do you approve?"
"There is, my friend, the contemplative Gotama, a son of the Sakyans, gone forth
from a Sakyan clan. Now, this excellent report about the honorable Gotama has
been spread about: 'Indeed, the Blessed One is worthy & rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' I have gone forth out of dedication
to that Blessed One. That Blessed One is my teacher. It is of that Blessed One's
Dhamma that I approve."
"But where, monk, is that Blessed One — worthy & rightly self-awakened — staying
now?"
"There is, my friend, a city in the northern lands named Savatthi. That is where
the Blessed One — worthy & rightly self-awakened — is staying now."
"Have you ever seen that Blessed One before? On seeing him, would you recognize
him?"
"No, my friend, I have never seen the Blessed One before, nor on seeing him
would I recognize him."
Then the thought occurred to the Blessed One: "It is out of dedication to me
that this clansman has gone forth. What if I were to teach him the Dhamma?" So
he said to Ven. Pukkusati, "I will teach you the Dhamma, monk. Listen & pay
close attention. I will speak."
"As you say, friend," replied Ven. Pukkusati.
The Blessed One said: "A person has six properties, six media of sensory
contact, eighteen considerations, & four determinations. He has been stilled
where the currents of construing do not flow. And when the currents of
construing do not flow, he is said to be a sage at peace. One should not be
negligent of discernment, should guard the truth, be devoted to relinquishment,
and train only for calm. This is the summary of the analysis of the six
properties.
"'A person has six properties.' Thus was it said. In reference to what was it
said? These are the six properties: the earth property, the liquid property, the
fire property, the wind property, the space property, the consciousness
property. 'A person has six properties.' Thus was it said, and in reference to
this was it said.
"'A person has six media of sensory contact.' Thus was it said. In reference to
what was it said? These are the six media of sensory contact: the eye as a
medium of sensory contact, the ear... the nose... the tongue... the body... the
intellect as a medium of sensory contact. 'A person has six media of sensory
contact.' Thus was it said, and in reference to this was it said.
"'A person has eighteen considerations.' Thus was it said. In reference to what
was it said? These are the eighteen considerations: On seeing a form with the
eye, one considers a form that can act as a basis for joy, a form that can act
as a basis for sadness, or a form that can act as a basis for equanimity. On
hearing a sound with the ear... On smelling an aroma with the nose... On tasting
a flavor with the tongue... On feeling a tactile sensation with the body... On
cognizing an idea with the intellect, one considers an idea that can act as a
basis for joy, an idea that can act as a basis for sadness, or an idea that can
act as a basis for equanimity. Thus there are six considerations conducive to
joy, six conducive to sadness, & six conducive to equanimity. 'A person has
eighteen considerations.' Thus was it said, and in reference to this was it
said.
"'A person has four determinations.' Thus was it said. In reference to what was
it said? These are the four determinations: the determination for discernment,
the determination for truth, the determination for relinquishment, the
determination for calm. 'A person has four determinations.' Thus was it said,
and in reference to this was it said.
"'One should not be negligent of discernment, should guard the truth, be devoted
to relinquishment, and train only for calm.' Thus was it said. In reference to
what was it said? And how is one not negligent of discernment? These are the six
properties: the earth property, the liquid property, the fire property, the wind
property, the space property, the consciousness property.
"And what is the earth property? The earth property can be either internal or
external. What is the internal earth property? Anything internal, within
oneself, that's hard, solid, & sustained [by craving]: head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
membranes, spleen, lungs, large intestines, small intestines, contents of the
stomach, feces, or anything else internal, within oneself, that's hard, solid,
and sustained: This is called the internal earth property. Now both the internal
earth property & the external earth property are simply earth property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the earth
property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or
external. What is the internal liquid property? Anything internal, belonging to
oneself, that's liquid, watery, & sustained: bile, phlegm, pus, blood, sweat,
fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else
internal, within oneself, that's liquid, watery, & sustained: This is called the
internal liquid property. Now both the internal liquid property & the external
liquid property are simply liquid property. And that should be seen as it
actually is present with right discernment: 'This is not mine, this is not me,
this is not my self.' When one sees it thus as it actually is present with right
discernment, one becomes disenchanted with the liquid property and makes the
liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or
external. What is the internal fire property? Anything internal, belonging to
oneself, that's fire, fiery, & sustained: that by which [the body] is warmed,
aged, & consumed with fever; and that by which what is eaten, drunk, consumed &
tasted gets properly digested; or anything else internal, within oneself, that's
fire, fiery, & sustained: This is called the internal fire property. Now both
the internal fire property & the external fire property are simply fire
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the fire property and makes the fire property fade from the
mind.
"And what is the wind property? The wind property may be either internal or
external. What is the internal wind property? Anything internal, belonging to
oneself, that's wind, windy, & sustained: up-going winds, down-going winds,
winds in the stomach, winds in the intestines, winds that course through the
body, in-and-out breathing, or anything else internal, within oneself, that's
wind, windy, & sustained: This is called the internal wind property. Now both
the internal wind property & the external wind property are simply wind
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the wind property and makes the wind property fade from the
mind.
"And what is the space property? The space property may be either internal or
external. What is the internal space property? Anything internal, belonging to
oneself, that's space, spatial, & sustained: the holes of the ears, the
nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, &
tasted gets swallowed, and where it collects, and whereby it is excreted from
below, or anything else internal, within oneself, that's space, spatial, &
sustained: This is called the internal space property. Now both the internal
space property & the external space property are simply space property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the space
property and makes the space property fade from the mind.
"There remains only consciousness: pure & bright. What does one cognize with
that consciousness? One cognizes 'pleasure.' One cognizes 'pain.' One cognizes
'neither pleasure nor pain.' In dependence on a sensory contact that is to be
felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of
pleasure, one discerns that 'I am sensing a feeling of pleasure.' One discerns
that 'With the cessation of that very sensory contact that is to be felt as
pleasure, the concomitant feeling — the feeling of pleasure that has arisen in
dependence on the sensory contact that is to be felt as pleasure — ceases, is
stilled.' In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain. When sensing a feeling of
neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither
pleasure nor pain.' One discerns that 'With the cessation of that very sensory
contact that is to be felt as neither pleasure nor pain, the concomitant feeling
— the feeling of neither pleasure nor pain that has arisen in dependence on the
sensory contact that is to be felt as neither pleasure nor pain — ceases, is
stilled.'
"Just as when, from the friction & conjunction of two fire sticks, heat is born
and fire appears, and from the separation & disjunction of those very same fire
sticks, the concomitant heat ceases, is stilled; in the same way, in dependence
on a sensory contact that is to be felt as pleasure, there arises a feeling of
pleasure... In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain... One discerns that 'With
the cessation of that very sensory contact that is to be felt as neither
pleasure nor pain, the concomitant feeling... ceases, is stilled.'
"There remains only equanimity: pure & bright, pliant, malleable, & luminous.
Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a
furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in
the crucible: He would blow on it time & again, sprinkle water on it time &
again, examine it time & again, so that the gold would become refined,
well-refined, thoroughly refined, flawless, free from dross, pliant, malleable,
& luminous. Then whatever sort of ornament he had in mind — whether a belt, an
earring, a necklace, or a gold chain — it would serve his purpose. In the same
way, there remains only equanimity: pure & bright, pliant, malleable, &
luminous. One discerns that 'If I were to direct equanimity as pure & bright as
this toward the dimension of the infinitude of space, I would develop the mind
along those lines, and thus this equanimity of mine — thus supported, thus
sustained — would last for a long time. One discerns that 'If I were to direct
equanimity as pure and bright as this toward the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception, I would develop the mind along those lines, and
thus this equanimity of mine — thus supported, thus sustained — would last for a
long time.'
"One discerns that 'If I were to direct equanimity as pure & bright as this
towards the dimension of the infinitude of space and to develop the mind along
those lines, that would be fabricated. One discerns that 'If I were to direct
equanimity as pure and bright as this towards the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception and to develop the mind along those lines, that
would be fabricated.' One neither fabricates nor mentally fashions for the sake
of becoming or un-becoming. This being the case, one is not sustained by
anything in the world (does not cling to anything in the world). Unsustained,
one is not agitated. Unagitated, one is totally unbound right within. One
discerns that 'Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world.'
"Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped
at, not relished. Sensing a feeling of pain... Sensing a feeling of neither
pleasure nor pain, one discerns that it is fleeting, not grasped at, not
relished. Sensing a feeling of pleasure, one senses it disjoined from it.
Sensing a feeling of pain... Sensing a feeling of neither pleasure nor pain, one
senses it disjoined from it. When sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil & wick; and from the termination
of the oil & wick — and from not being provided any other sustenance — it goes
out unnourished; even so, when sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Thus a monk so endowed is endowed with the highest determination for
discernment, for this — the knowledge of the passing away of all suffering &
stress — is the highest noble discernment.
"His release, being founded on truth, does not fluctuate, for whatever is
deceptive is false; Unbinding — the undeceptive — is true. Thus a monk so
endowed is endowed with the highest determination for truth, for this —
Unbinding, the undeceptive — is the highest noble truth.
"Whereas formerly he foolishly had taken on mental acquisitions and brought them
to completion, he has now abandoned them, their root destroyed, like an uprooted
palm tree, deprived of the conditions of development, not destined for future
arising. Thus a monk so endowed is endowed with the highest determination for
relinquishment, for this — the renunciation of all mental acquisitions — is the
highest noble relinquishment.
"Whereas formerly he foolishly had greed — as well as desire & infatuation — he
has now abandoned them, their root destroyed like an uprooted palm tree,
deprived of the conditions of development, not destined for future arising.
Whereas formerly he foolishly had malice — as well as ill-will & hatred — he has
now abandoned them... Whereas formerly he foolishly had ignorance — as well as
delusion & confusion — he has now abandoned them, their root destroyed like an
uprooted palm tree, deprived of the conditions of development, not destined for
future arising. Thus a monk so endowed is endowed with the highest determination
for calm, for this — the calming of passions, aversions, & delusions — is the
highest noble calm. 'One should not be negligent of discernment, should guard
the truth, be devoted to relinquishment, and train only for calm.' Thus was it
said, and in reference to this was it said.
"'He has been stilled where the currents of construing do not flow. And when the
currents of construing do not flow, he is said to be a sage at peace.' Thus was
it said. With reference to what was it said? 'I am' is a construing. 'I am this'
is a construing. 'I shall be' is a construing. 'I shall not be'... 'I shall be
possessed of form'... 'I shall not be possessed of form'... 'I shall be
percipient'... 'I shall not be percipient'... 'I shall be neither percipient nor
non-percipient' is a construing. Construing is a disease, construing is a
cancer, construing is an arrow. By going beyond all construing, he is said to be
a sage at peace.
"Furthermore, a sage at peace is not born, does not age, does not die, is
unagitated, and is free from longing. He has nothing whereby he would be born.
Not being born, will he age? Not aging, will he die? Not dying, will he be
agitated? Not being agitated, for what will he long? It was in reference to this
that it was said, 'He has been stilled where the currents of construing do not
flow. And when the currents of construing do not flow, he is said to be a sage
at peace.' Now, monk, you should remember this, my brief analysis of the six
properties."
Then the thought occurred to Ven. Pukkusati: "Surely, the Teacher has come to
me! Surely, the One Well-gone has come to me! Surely, the Rightly Self-awakened
One has come to me!" Getting up from his seat, arranging his upper robe over one
shoulder, and bowing down with his head at the Blessed One's feet, he said, "A
transgression has overcome me, lord, in that I was so foolish, so muddle-headed,
and so unskilled as to assume that it was proper to address the Blessed One as
'friend.' May the Blessed One please accept this confession of my transgression
as such, so that I may achieve restraint in the future."
"Yes, monk, a transgression overcame you in that you were so foolish, so
muddle-headed, and so unskilled as to assume that it was proper to address me as
'friend.' But because you see your transgression as such and make amends in
accordance with the Dhamma, we accept your confession. For it is a cause of
growth in the Dhamma & Discipline of the noble ones when, seeing a transgression
as such, one makes amends in accordance with the Dhamma and achieves restraint
in the future."
"Lord, may I receive full acceptance (ordination as a monk) from the Blessed
One?"
"And are your robes & bowl complete?"
"No, lord, my robes & bowl are not complete."
"Tathagatas do not give full acceptance to one whose robes & bowl are not
complete."
Then Ven. Pukkusati, delighting & rejoicing in the Blessed One's words, got up
from his seat, bowed down to the Blessed One and, keeping him on his right, left
in search of robes and a bowl. And while he was searching for robes & a bowl, a
runaway cow killed him.
Then a large number of monks approached the Blessed One and, on arrival, having
bowed down to him, sat to one side. As they were sitting there, they said to the
Blessed One, "Lord, the clansman Pukkusati, whom the Blessed One instructed with
a brief instruction, has died. What is his destination? What is his future
state?"
"Monks, the clansman Pukkusati was wise. He practiced the Dhamma in accordance
with the Dhamma and did not pester me with issues related to the Dhamma. With
the destruction of the first five fetters, he has arisen spontaneously [in the
Pure Abodes], there to be totally unbound, never again to return from that
world."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Majjhima Nikaya - Aranavibhanga Sutta
139. Aranavibhanga Sutta - English MAJJHIMA NIKAYA III
4. 9. Araõavibhaïgasuttaü
(139) The Classification of Solitude
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there. `Bhikkhus, I will teach the Classification of solitude
listen carefully and attentively. `. Those bhikkhus agreed and the Blessed One
said thus. `Bhikkhus, do not be yoked
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self. The Thus Gone One has
realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. Know praise as praise, and blame as blame, doing
neither give the Teaching. Knowing the evaluation of pleasantness, be yoked to
internal pleasantness. Do not tell secrets. Do not express destruction of
desires in the face. Do not express words hastily, speak leisurely. Do not
insist for local expressions and over ride the common usage. This is the short
exposition of the Classification of Solitude.
It was said do not be yoked to either the low, vile, useless sensual
pleasantness of the ordinary not noble ones, or to the not noble useless
torturing of the self. Why was it said so? He that finds pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, is with,
unpleasantness, troubles, fever, lament and is in the wrong method. He that does
not find pleasantness in rebirth, unyoked from low, vile, useless not noble
pleasures is without, unpleasantness, troubles, fever, lament and is in the
right method. Yoked to the not noble useless torturing of the self, one is with,
unpleasantness, troubles, fever, lament and is in the wrong method. Unyoked from
the not noble useless torturing of the self, one is without, unpleasantness,
troubles, fever, lament and is in the right method. If it was said, óo not yoke
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self, it was said on account
of this.
It was said, the Thus Gone One has realizedthe middle path, which is conducive
to wisdom, peace, knowledge, enlightenment and extinction. Why was it said so?
It is this same Noble Eightfold path, such as right view, right thoughts, right
speech, right actions, right livelihood, right endeavour, right mindfulness and
right concentration. If it was said, without reaching either extremity the Thus
Gone One has realized the middle path, conducive to wisdom, peace, knowledge,
enlightenment and extinction, it was said on account of this.
It was said, know praise as praise, and blame as blame, doing neither give the
Teaching. Why was it said so? Bhikkhus, how is there praise and blame and not
giving the Teaching?If , "All those that find pleasantness in rebirth, yoked to
low, vile, useless not noble pleasures, are with, unpleasantness, troubles,
fever, lament and are in the wrong method" was said, it brings blame on a
certain one. If, "All those that find pleasantness in rebirth, yoked to low,
vile, useless not noble pleasures, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those yoked to the not noble useless torturing of the self, are
with, unpleasantness, troubles, fever, lament and are in the wrong method. " was
said, it brings blame on a certain one. If, "All those yoked to the not noble
useless torturing of the self, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those whose bond `to be' is not destroyed are with unpleasantness,
troubles, fever, lament and are in the wrong method" was said, it brings blame
on a certain one. If, "All those whose bond `not to be' is destroyed are without
unpleasantness, troubles, fever, lament and are in the right method" was said,
it brings praise on a certain one. Bhikkhus, in this manner there is praise and
blame and not giving the Teaching. Bhikkhus, how is the Teaching given without
praise and blame? Bhikkhus, it is not said, "All those that find pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, are with,
unpleasantness, troubles, fever, lament and are in the wrong method" It is said,
"If yoked, is with, unpleasantness, troubles, fever, lament and are in the wrong
method. " thus the Teaching is given. It is not said, "All those that find
pleasantness in rebirth, yoked to low, vile, useless not noble pleasures, are
without, unpleasantness, troubles, fever, lament and are in the right method" It
is said, "If unyoked, is without, unpleasantness, troubles, fever, lament and
are in the right method. " thus the Teaching is given. It is not said, "All
those yoked to the not noble useless torturing of the self, are with,
unpleasantness, troubles, fever, lament and are in the wrong method. "It is
said, "If yoked, is with, unpleasantness, troubles, fever, lament and are in the
wrong method. " thus the Teaching is given. It is not said, "All those yoked to
the not noble useless torturing of the self, are without, unpleasantness,
troubles, fever, lament and are in the right method. "It is said, "If unyoked,
is without, unpleasantness, troubles, fever, lament and are in the right method.
" thus the Teaching is given. It is not said, "All those whose bond `to be' is
not destroyed are with unpleasantness, troubles, fever, lament and are in the
wrong method" It is said, "When the bond `to be' is not destroyed, `being'*1) is
not destroyed. It is not said, "All those whose bond `to be' is destroyed are
without unpleasantness, troubles, fever, lament and are in the right method" It
is said, "When the bond `to be' isdestroyed, `being'*1) is destroyed. Bhikkhus,
in this manner the Teaching is given without praise and blame.
If it was said, know praise as praise, and blame as blame, doing neither give
the Teaching, it was said on account of this.
It was said, knowing the evaluation of pleasantness, be yoked to internal
pleasantness. Why was it said so? Bhikkhus, these five are the strands of sense
pleasures. What are the five? Agreeable pleasant forms cognizable by eye
consciousness arousing sensual desires and fondness. Agreeable pleasant sounds
cognizable by ear consciousness, ... re ... Agreeable pleasant smells cognizable
by nose consciousness, ... re ... Agreeable pleasant tastes cognizable by tongue
consciousness, ... re ... Agreeable pleasant touches cognizable by body
consciousness,
arousing sensual desires and fondness. Bhikkhus, these are the five strands of
sense pleasures. Bhikkhus, if there arises any pleasantness and pleasure on
account of these five strands of sense pleasures, it is called sense pleasure,
vile pleasure of the not noble ordinary man. Bhikkhus, it should not be
practised, should not be made much, I say it should be feared. Here, the bhikkhu
secluded from sense desires and demerit, with thoughts and thought processes and
with joy and pleasantness born of seclusion attains to the first jhàna.
Overcoming thoughts and thought processes, the mind internally settled and
brought to a single point and with joy and pleasantness born of concentration,
attains to the second jhàna ... . re ... . attains to the third jhàna ... re ...
. attains to the fourth jhàna. To this is said the non sensual pleasure, the
pleasure of seclusion, appeasement and enlightenment. It should be practised,
made much and should not be feared, I say. If it was said, knowing the
evaluation of pleasantness, be yoked to internal pleasantness it was said on
account of this.
It was said, do not tell secrets, do not express destruction of desires in the
face. Why was it said so? There bhikkhus, if you know of some secret, which did
not happen, is not true, not conducive to good, if possible do not tell that
secret. If you know of some secret which happened, is true and is not conducive
to good, train not to tell it. If you know of some secret which happened, is
true and is conducive to good, know the right time to tell it. There, bhikkhus,
if you know of some destruction of desires that did not happen, is not true, not
conducive to good, if possible do not tell that destruction of desires in the
face. If you know of some destruction of desires that happened, is true and is
not conducive to good, train not to tell it. in the face. If you know of some
destruction of desires that happened, is true and is conducive to good, know the
right time to tell it. in the face. If it was said, do not tell secrets, do not
express destruction of desires in the face, it was said on account of this.
It was said, do not express words hastily, speak leisurely. Why was it said so?
Bhikkhus, the one speaking hastily, fatigues the body, disturbs the mind and
voice, the throat gets sore, and the words not well enunciated, are not well
understood. The one speaking leisurely, does not, fatigue the body, disturb the
mind and voice, the throat does not get sore, and the well enunciated words, are
well understood
If it was said do not express words hastily, speak leisurely. it was said on
account of this.
It was said, do not insist for local expressions and do not over ride the
popular usage. Why was it said so? Bhikkhus, how is there insistence for local
expressions and how is the popular usage over ridden? Bhikkhus, in a certain
state the bowl is known as Pàtãti, in another Pattaü, in another Vitthaü, in
another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan in yet
another. By whatever name it is known in that and other state, it is taken as
the highest truth and all else is not the truth. This is insisting for local
expressions and over riding the popular usage. Bhikkhus, how is there no
insistence for local expession and no over riding of popular usage? Bhikkhus, in
a certain state the bowl is known as Pàtãti, in another Pattaü, in another
Vitthaü, in another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan
in yet another. By whatever name it is known in that and other state, the
venerable one knows, it is the bowl that is known, and thinks nothing more about
it. Thus there is no insistence for local expession and no over riding of
popular usage. If it was said, do not insist for local expressions and do not
over ride the popular usage. it was said on account of this.
Therefore bhikkhus, `He that finds pleasantness in rebirth, yoked to low, vile,
useless not noble pleasures, is with, unpleasantness, troubles, fever, lament
and is in the wrong method', this thing is with a refuge Therefore bhikkhus, `He
that does not find pleasantness in rebirth, unyoked from low, vile, useless not
noble pleasures is without, unpleasantness, troubles, fever, lament and is in
the right method,' this thing is without a refuge. Therefore bhikkhus, Yoked to
the not noble useless torturing of the self, one is with, unpleasantness,
troubles, fever, lament and is in the wrong method,' this thing is with a
refuge. Therefore bhikkhus, `Unyoked from the not noble useless torturing of the
self, one is without, unpleasantness, troubles, fever, lament and is in the
right method,' this thing is without a refuge. Therefore bhikkhus, the Thus Gone
One has realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. it is without, unpleasantness, troubles, fever,
lament and is in the right method. `this thing is without a refuge. Therefore
bhikkhus, praising and blaming and not giving the Teaching. is with,
unpleasantness, troubles, fever, lament and is in the wrong method', this thing
is with a refugeTherefore bhikkhus, without praising and blaming giving the
Teaching. is without unpleasantness, troubles, fever, lament and is in theright
method', this thing is without a refuge. Therefore bhikkhus, sense pleasures,
vile pleasures of the not noble ordinary man is with, unpleasantness, troubles,
fever, lament and is in the wrong method,' this thing is with a refuge.
Therefore bhikkhus, non sensual pleasure, the pleasure of seclusion, appeasement
and enlightenment. is without, unpleasantness, troubles, fever, lament and is in
the right method. `this thing is without a refuge. Bhikkhus, that secret, which
did not happen, is not true, not conducive to good, is with, unpleasantness,
troubles, fever, lament and is in the wrong method', this thing is with a
refuge. Bhikkhus, that secret which happened, is true and is not conducive to
good is with, unpleasantness, troubles, fever, lament and is in the wrong
method', this thing is with a refuge Bhikkhus, that secret which happened, is
true and is conducive to good, is without, unpleasantness, troubles, fever,
lament and is in the right method', this thing is without a refuge There,
bhikkhus, the destruction of desires that did not happen, is not true, not
conducive to good, told in the face. is with, unpleasantness, troubles, fever,
lament and is the wrong method', this thing is with a refuge There, bhikkhus,
the destruction of desires that happened, is true and is not conducive to good,
told in the face. is with, unpleasantness, troubles, fever, lament is the wrong
method', this thing is with a refuge. There, bhikkhus, thedestruction of desires
that happened, is true and is conducive to good, ñold in the face. is without,
unpleasantness, troubles, fever, lament and is the right method', this thing is
without a refuge. There, bhikkhus, insisting for local expressions and over
riding the popular usage. is with, unpleasantness, troubles, fever, lament and
is the wrong method', this thing is with a refuge. There, bhikkhus, not
insisting for local expressions and not over riding the popular usage. is
without, unpleasantness, troubles, fever, lament and is the right method', this
thing is without a refuge.
Therefore, bhikkhus, we should train knowing the things with a refuge and
without a refuge. The clansman Subhåti has fallen to the methd of things without
a refuge.û
The Blessed One said thus and those bhikkhus delighted in the words ofthe
Blessed One.
4. 9. Araõavibhaïgasuttaü
(139) The Classification of Solitude
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there. `Bhikkhus, I will teach the Classification of solitude
listen carefully and attentively. `. Those bhikkhus agreed and the Blessed One
said thus. `Bhikkhus, do not be yoked
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self. The Thus Gone One has
realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. Know praise as praise, and blame as blame, doing
neither give the Teaching. Knowing the evaluation of pleasantness, be yoked to
internal pleasantness. Do not tell secrets. Do not express destruction of
desires in the face. Do not express words hastily, speak leisurely. Do not
insist for local expressions and over ride the common usage. This is the short
exposition of the Classification of Solitude.
It was said do not be yoked to either the low, vile, useless sensual
pleasantness of the ordinary not noble ones, or to the not noble useless
torturing of the self. Why was it said so? He that finds pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, is with,
unpleasantness, troubles, fever, lament and is in the wrong method. He that does
not find pleasantness in rebirth, unyoked from low, vile, useless not noble
pleasures is without, unpleasantness, troubles, fever, lament and is in the
right method. Yoked to the not noble useless torturing of the self, one is with,
unpleasantness, troubles, fever, lament and is in the wrong method. Unyoked from
the not noble useless torturing of the self, one is without, unpleasantness,
troubles, fever, lament and is in the right method. If it was said, óo not yoke
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self, it was said on account
of this.
It was said, the Thus Gone One has realizedthe middle path, which is conducive
to wisdom, peace, knowledge, enlightenment and extinction. Why was it said so?
It is this same Noble Eightfold path, such as right view, right thoughts, right
speech, right actions, right livelihood, right endeavour, right mindfulness and
right concentration. If it was said, without reaching either extremity the Thus
Gone One has realized the middle path, conducive to wisdom, peace, knowledge,
enlightenment and extinction, it was said on account of this.
It was said, know praise as praise, and blame as blame, doing neither give the
Teaching. Why was it said so? Bhikkhus, how is there praise and blame and not
giving the Teaching?If , "All those that find pleasantness in rebirth, yoked to
low, vile, useless not noble pleasures, are with, unpleasantness, troubles,
fever, lament and are in the wrong method" was said, it brings blame on a
certain one. If, "All those that find pleasantness in rebirth, yoked to low,
vile, useless not noble pleasures, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those yoked to the not noble useless torturing of the self, are
with, unpleasantness, troubles, fever, lament and are in the wrong method. " was
said, it brings blame on a certain one. If, "All those yoked to the not noble
useless torturing of the self, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those whose bond `to be' is not destroyed are with unpleasantness,
troubles, fever, lament and are in the wrong method" was said, it brings blame
on a certain one. If, "All those whose bond `not to be' is destroyed are without
unpleasantness, troubles, fever, lament and are in the right method" was said,
it brings praise on a certain one. Bhikkhus, in this manner there is praise and
blame and not giving the Teaching. Bhikkhus, how is the Teaching given without
praise and blame? Bhikkhus, it is not said, "All those that find pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, are with,
unpleasantness, troubles, fever, lament and are in the wrong method" It is said,
"If yoked, is with, unpleasantness, troubles, fever, lament and are in the wrong
method. " thus the Teaching is given. It is not said, "All those that find
pleasantness in rebirth, yoked to low, vile, useless not noble pleasures, are
without, unpleasantness, troubles, fever, lament and are in the right method" It
is said, "If unyoked, is without, unpleasantness, troubles, fever, lament and
are in the right method. " thus the Teaching is given. It is not said, "All
those yoked to the not noble useless torturing of the self, are with,
unpleasantness, troubles, fever, lament and are in the wrong method. "It is
said, "If yoked, is with, unpleasantness, troubles, fever, lament and are in the
wrong method. " thus the Teaching is given. It is not said, "All those yoked to
the not noble useless torturing of the self, are without, unpleasantness,
troubles, fever, lament and are in the right method. "It is said, "If unyoked,
is without, unpleasantness, troubles, fever, lament and are in the right method.
" thus the Teaching is given. It is not said, "All those whose bond `to be' is
not destroyed are with unpleasantness, troubles, fever, lament and are in the
wrong method" It is said, "When the bond `to be' is not destroyed, `being'*1) is
not destroyed. It is not said, "All those whose bond `to be' is destroyed are
without unpleasantness, troubles, fever, lament and are in the right method" It
is said, "When the bond `to be' isdestroyed, `being'*1) is destroyed. Bhikkhus,
in this manner the Teaching is given without praise and blame.
If it was said, know praise as praise, and blame as blame, doing neither give
the Teaching, it was said on account of this.
It was said, knowing the evaluation of pleasantness, be yoked to internal
pleasantness. Why was it said so? Bhikkhus, these five are the strands of sense
pleasures. What are the five? Agreeable pleasant forms cognizable by eye
consciousness arousing sensual desires and fondness. Agreeable pleasant sounds
cognizable by ear consciousness, ... re ... Agreeable pleasant smells cognizable
by nose consciousness, ... re ... Agreeable pleasant tastes cognizable by tongue
consciousness, ... re ... Agreeable pleasant touches cognizable by body
consciousness,
arousing sensual desires and fondness. Bhikkhus, these are the five strands of
sense pleasures. Bhikkhus, if there arises any pleasantness and pleasure on
account of these five strands of sense pleasures, it is called sense pleasure,
vile pleasure of the not noble ordinary man. Bhikkhus, it should not be
practised, should not be made much, I say it should be feared. Here, the bhikkhu
secluded from sense desires and demerit, with thoughts and thought processes and
with joy and pleasantness born of seclusion attains to the first jhàna.
Overcoming thoughts and thought processes, the mind internally settled and
brought to a single point and with joy and pleasantness born of concentration,
attains to the second jhàna ... . re ... . attains to the third jhàna ... re ...
. attains to the fourth jhàna. To this is said the non sensual pleasure, the
pleasure of seclusion, appeasement and enlightenment. It should be practised,
made much and should not be feared, I say. If it was said, knowing the
evaluation of pleasantness, be yoked to internal pleasantness it was said on
account of this.
It was said, do not tell secrets, do not express destruction of desires in the
face. Why was it said so? There bhikkhus, if you know of some secret, which did
not happen, is not true, not conducive to good, if possible do not tell that
secret. If you know of some secret which happened, is true and is not conducive
to good, train not to tell it. If you know of some secret which happened, is
true and is conducive to good, know the right time to tell it. There, bhikkhus,
if you know of some destruction of desires that did not happen, is not true, not
conducive to good, if possible do not tell that destruction of desires in the
face. If you know of some destruction of desires that happened, is true and is
not conducive to good, train not to tell it. in the face. If you know of some
destruction of desires that happened, is true and is conducive to good, know the
right time to tell it. in the face. If it was said, do not tell secrets, do not
express destruction of desires in the face, it was said on account of this.
It was said, do not express words hastily, speak leisurely. Why was it said so?
Bhikkhus, the one speaking hastily, fatigues the body, disturbs the mind and
voice, the throat gets sore, and the words not well enunciated, are not well
understood. The one speaking leisurely, does not, fatigue the body, disturb the
mind and voice, the throat does not get sore, and the well enunciated words, are
well understood
If it was said do not express words hastily, speak leisurely. it was said on
account of this.
It was said, do not insist for local expressions and do not over ride the
popular usage. Why was it said so? Bhikkhus, how is there insistence for local
expressions and how is the popular usage over ridden? Bhikkhus, in a certain
state the bowl is known as Pàtãti, in another Pattaü, in another Vitthaü, in
another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan in yet
another. By whatever name it is known in that and other state, it is taken as
the highest truth and all else is not the truth. This is insisting for local
expressions and over riding the popular usage. Bhikkhus, how is there no
insistence for local expession and no over riding of popular usage? Bhikkhus, in
a certain state the bowl is known as Pàtãti, in another Pattaü, in another
Vitthaü, in another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan
in yet another. By whatever name it is known in that and other state, the
venerable one knows, it is the bowl that is known, and thinks nothing more about
it. Thus there is no insistence for local expession and no over riding of
popular usage. If it was said, do not insist for local expressions and do not
over ride the popular usage. it was said on account of this.
Therefore bhikkhus, `He that finds pleasantness in rebirth, yoked to low, vile,
useless not noble pleasures, is with, unpleasantness, troubles, fever, lament
and is in the wrong method', this thing is with a refuge Therefore bhikkhus, `He
that does not find pleasantness in rebirth, unyoked from low, vile, useless not
noble pleasures is without, unpleasantness, troubles, fever, lament and is in
the right method,' this thing is without a refuge. Therefore bhikkhus, Yoked to
the not noble useless torturing of the self, one is with, unpleasantness,
troubles, fever, lament and is in the wrong method,' this thing is with a
refuge. Therefore bhikkhus, `Unyoked from the not noble useless torturing of the
self, one is without, unpleasantness, troubles, fever, lament and is in the
right method,' this thing is without a refuge. Therefore bhikkhus, the Thus Gone
One has realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. it is without, unpleasantness, troubles, fever,
lament and is in the right method. `this thing is without a refuge. Therefore
bhikkhus, praising and blaming and not giving the Teaching. is with,
unpleasantness, troubles, fever, lament and is in the wrong method', this thing
is with a refugeTherefore bhikkhus, without praising and blaming giving the
Teaching. is without unpleasantness, troubles, fever, lament and is in theright
method', this thing is without a refuge. Therefore bhikkhus, sense pleasures,
vile pleasures of the not noble ordinary man is with, unpleasantness, troubles,
fever, lament and is in the wrong method,' this thing is with a refuge.
Therefore bhikkhus, non sensual pleasure, the pleasure of seclusion, appeasement
and enlightenment. is without, unpleasantness, troubles, fever, lament and is in
the right method. `this thing is without a refuge. Bhikkhus, that secret, which
did not happen, is not true, not conducive to good, is with, unpleasantness,
troubles, fever, lament and is in the wrong method', this thing is with a
refuge. Bhikkhus, that secret which happened, is true and is not conducive to
good is with, unpleasantness, troubles, fever, lament and is in the wrong
method', this thing is with a refuge Bhikkhus, that secret which happened, is
true and is conducive to good, is without, unpleasantness, troubles, fever,
lament and is in the right method', this thing is without a refuge There,
bhikkhus, the destruction of desires that did not happen, is not true, not
conducive to good, told in the face. is with, unpleasantness, troubles, fever,
lament and is the wrong method', this thing is with a refuge There, bhikkhus,
the destruction of desires that happened, is true and is not conducive to good,
told in the face. is with, unpleasantness, troubles, fever, lament is the wrong
method', this thing is with a refuge. There, bhikkhus, thedestruction of desires
that happened, is true and is conducive to good, ñold in the face. is without,
unpleasantness, troubles, fever, lament and is the right method', this thing is
without a refuge. There, bhikkhus, insisting for local expressions and over
riding the popular usage. is with, unpleasantness, troubles, fever, lament and
is the wrong method', this thing is with a refuge. There, bhikkhus, not
insisting for local expressions and not over riding the popular usage. is
without, unpleasantness, troubles, fever, lament and is the right method', this
thing is without a refuge.
Therefore, bhikkhus, we should train knowing the things with a refuge and
without a refuge. The clansman Subhåti has fallen to the methd of things without
a refuge.û
The Blessed One said thus and those bhikkhus delighted in the words ofthe
Blessed One.
Majjhima Nikaya - Uddesa-vibhanga Sutta
MN 138
Uddesa-vibhanga Sutta
An Analysis of the Statement
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 223
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, I will teach you a statement & its analysis.
Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said this: "A monk should investigate in such a way that, his
consciousness neither externally scattered & diffused, nor internally
positioned, he would from lack of clinging/sustenance be unagitated. When — his
consciousness neither externally scattered & diffused, nor internally positioned
— from lack of clinging/sustenance he would be unagitated, there is no seed for
the conditions of future birth, aging, death, or stress."
That is what the Blessed One said. Having said it, the One Well-gone got up from
his seat and went into his dwelling.
Then, not long after the Blessed One had left, this thought occurred to the
monks: "This brief statement the Blessed One has made, after which he went into
his dwelling without analyzing the detailed meaning — i.e., 'A monk should
investigate in such a way that, his consciousness neither externally scattered &
diffused, nor internally positioned, he would from lack of clinging/sustenance
be unagitated. When — his consciousness neither externally scattered & diffused,
nor internally positioned — from lack of clinging/sustenance he would be
unagitated, there is no seed for the conditions of future birth, aging, death,
or stress': now who might analyze the unanalyzed detailed meaning of this brief
statement?" Then the thought occurred to them, "Ven. Maha Kaccana is praised by
the Teacher and esteemed by his knowledgeable companions in the holy life. He is
capable of analyzing the unanalyzed detailed meaning of this brief statement.
Suppose we were to go to him and, on arrival, question him about this matter."
So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous
greetings with him. After an exchange of friendly greetings & courtesies, they
sat to one side. As they were standing there, they [told him what had happened,
and added,] "Analyze the meaning, Ven. Maha Kaccana!"
[He replied:] "Friends, it's as if a man needing heartwood, looking for
heartwood, wandering in search of heartwood — passing over the root & trunk of a
standing tree possessing heartwood — were to imagine that heartwood should be
looked for among its branches & leaves. So it is with you, who — having bypassed
the Blessed One when you were face to face with him, the Teacher — imagine that
I should be asked about this matter. For knowing, the Blessed One knows; seeing,
he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the
speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless,
the lord of the Dhamma, the Tathagata. That was the time when you should have
questioned him about this matter. However he answered, that was how you should
have remembered it."
"Yes, friend Kaccana: knowing, the Blessed One knows; seeing, he sees. He is the
Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the
proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of
the Dhamma, the Tathagata. That was the time when we should have questioned him
about this matter. However he answered, that was how we should have remembered
it. But you are praised by the Teacher and esteemed by your knowledgeable
companions in the holy life. You are capable of analyzing the unanalyzed
detailed meaning of this brief statement. Analyze the meaning, Ven. Maha
Kaccana!"
"In that case, my friends, listen & pay close attention. I will speak."
"As you say, friend," the monks responded.
Ven. Maha Kaccana said this: "Concerning the brief statement the Blessed One
made, after which he entered his dwelling without analyzing the detailed meaning
— i.e., 'A monk should investigate in such a way that, his consciousness neither
externally scattered & diffused, nor internally positioned, he would from lack
of clinging/sustenance be unagitated. When — his consciousness neither
externally scattered & diffused, nor internally positioned — from lack of
clinging/sustenance he would be unagitated, there is no seed for the conditions
of future birth, aging, death, or stress' — I understand the detailed meaning to
be this:
"How is consciousness said to be scattered & diffused? There is the case where a
form is seen with the eye, and consciousness follows the drift of (lit.: 'flows
after') the theme of the form, is tied to the attraction of the theme of the
form, is chained to the attraction of the theme of the form, is fettered &
joined to the attraction of the theme of the form: Consciousness is said to be
externally scattered & diffused.
"There is the case where a sound is heard with the ear... an aroma is smelled
with the nose... a flavor is tasted with the tongue... a tactile sensation is
felt with the body... an idea is cognized with the intellect, and consciousness
follows the drift of the theme of the idea, is tied to the attraction of the
theme of the idea, is chained to the attraction of the theme of the idea, is
fettered & joined to the attraction of the theme of the idea: Consciousness is
said to be externally scattered & diffused.
"And how is consciousness said not to be externally scattered & diffused? There
is the case where a form is seen with the eye, and consciousness does not follow
the drift of the theme of the form, is not tied to... chained to... fettered, or
joined to the attraction of the theme of the form: Consciousness is said not to
be externally scattered & diffused.
"There is the case where a sound is heard with the ear... an aroma is smelled
with the nose... a flavor is tasted with the tongue... a tactile sensation is
felt with the body... an idea is cognized with the intellect, and consciousness
does not follow the drift of the theme of the idea, is not tied to... chained
to... fettered, or joined to the attraction of the theme of the idea:
Consciousness is said not to be externally scattered & diffused.
"And how is the mind said to be internally positioned? There is the case where a
monk, quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities, enters & remains in the first jhana: rapture & pleasure born from
withdrawal, accompanied by directed thought & evaluation. His consciousness
follows the drift of the rapture & pleasure born of withdrawal, is tied to...
chained... fettered, & joined to the attraction of the rapture & pleasure born
of withdrawal. Or further, with the stilling of directed thoughts & evaluations,
he enters & remains in the second jhana: rapture & pleasure born of
concentration, unification of awareness free from directed thought & evaluation
— internal assurance. His consciousness follows the drift of the rapture &
pleasure born of composure, is tied to... chained... fettered, & joined to the
attraction of the rapture & pleasure born of composure. Or further, with the
fading of rapture, he remains in equanimity, is mindful & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of which the
Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' His
consciousness follows the drift of the equanimity & pleasure, is tied to...
chained... fettered, & joined to the attraction of the equanimity & pleasure. Or
further, with the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain. His consciousness
follows the drift of the neither pleasure nor pain, is tied to... chained to...
fettered, & joined to the attraction of the neither pleasure nor pain: The mind
is said to be internally positioned.
"And how is the mind said not to be internally positioned? There is the case
where a monk, quite withdrawn from sensuality, withdrawn from unskillful
(mental) qualities, enters & remains in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation. His consciousness
does not follow the drift of the rapture & pleasure born of withdrawal, is not
tied to... chained to... fettered, or joined to the attraction of the rapture &
pleasure born of withdrawal. Or further, with the stilling of directed thoughts
& evaluations, he enters & remains in the second jhana: rapture & pleasure born
of concentration, unification of awareness free from directed thought &
evaluation — internal assurance. His consciousness does not follow the drift of
the rapture & pleasure born of composure, is not tied to... chained... fettered,
or joined to the attraction of the rapture & pleasure born of composure. Or
further, with the fading of rapture, he remains in equanimity, is mindful &
alert, and senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' His consciousness does not follow the drift of the
equanimity & pleasure, is not tied to... chained... fettered, or joined to the
attraction of the equanimity & pleasure. Or further, with the abandoning of
pleasure & pain — as with the earlier disappearance of elation & distress — he
enters & remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. His consciousness does not follow the drift of the
neither pleasure nor pain, is not tied to... chained to... fettered, or joined
to the attraction of the neither pleasure nor pain: The mind is said to be not
internally positioned.
"And how is agitation caused by clinging/sustenance? There is the case where an
uninstructed, run-of-the-mill person — who has no regard for noble ones, is not
well-versed or disciplined in their Dhamma; who has no regard for men of
integrity, is not well-versed or disciplined in their Dhamma — assumes form to
be the self, or the self as possessing form, or form as in the self, or the self
as in form. His form changes & is unstable. Because of the change & instability
of form, his consciousness alters in accordance with the change in form. With
the agitations born from the alteration in accordance with the change in form
and coming from the co-arising of (unskillful mental) qualities, his mind stays
consumed. And because of the consumption of awareness, he feels fearful,
threatened, & solicitous.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, of the self as possessing
consciousness, or consciousness as in the self, or the self as in consciousness.
His consciousness changes & is unstable. Because of the change & instability of
consciousness, his consciousness alters in accordance with the change in
consciousness. With the agitations born from the alteration in accordance with
the change in consciousness and coming from the co-arising of (unskillful
mental) qualities, his mind stays consumed. And because of the consumption of
awareness, he feels fearful, threatened, & solicitous.
"This, friends, is how agitation is caused by clinging/sustenance.
"And how is non-agitation caused by lack of clinging/ sustenance? There is the
case where an instructed disciple of the noble ones — who has regard for nobles
ones, is well-versed & disciplined in their Dhamma; who has regard for men of
integrity, is well-versed & disciplined in their Dhamma — doesn't assume form to
be the self, or the self as possessing form, or form as in the self, or the self
as in form. His form changes & is unstable, but his consciousness doesn't —
because of the change & instability of form — alter in accordance with the
change in form. His mind is not consumed with any agitations born from an
alteration in accordance with the change in form or coming from the co-arising
of (unskillful mental) qualities. And because his awareness is not consumed, he
feels neither fearful, threatened, nor solicitous.
"He doesn't assume feeling to be the self...
"He doesn't assume perception to be the self...
"He doesn't assume fabrications to be the self...
"He doesn't assume consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in consciousness.
His consciousness changes & is unstable, but his consciousness doesn't — because
of the change & instability of consciousness — alter in accordance with the
change in consciousness. His mind is not consumed with any agitations born from
an alteration in accordance with the change in consciousness or coming from the
co-arising of (unskillful mental) qualities. And because his awareness is not
consumed, he feels neither fearful, threatened, nor solicitous.
"This, friends, is how non-agitation is caused by lack of clinging/sustenance.
"So, concerning the brief statement the Blessed One made, after which he entered
his dwelling without analyzing the detailed meaning — i.e., 'A monk should
investigate in such a way that, his consciousness neither externally scattered &
diffused, nor internally positioned, he would from lack of clinging/sustenance
be unagitated. When — his consciousness neither externally scattered & diffused,
nor internally positioned — from lack of clinging/ sustenance he would be
unagitated, there is no seed for the conditions of future birth, aging, death,
or stress' — this is how I understand the detailed meaning. Now, if you wish,
having gone to the Blessed One, question him about this matter. However he
answers is how you should remember it."
Then the monks, delighting in & approving of Ven. Maha Kaccayana's words, rose
from their seats and went to the Blessed One. On arrival, having bowed down to
him, they sat to one side. As they were sitting there, they [told him what had
happened after he had gone into his dwelling, and ended by saying,] "Then Ven.
Maha Kaccayana analyzed the meaning using these words, these statements, these
phrases."
"Maha Kaccayana is wise, monks. He is a person of great discernment. If you had
asked me about this matter, I too would have answered in the same way he did.
That is the meaning of this statement. That is how you should remember it."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Uddesa-vibhanga Sutta
An Analysis of the Statement
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 223
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, I will teach you a statement & its analysis.
Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said this: "A monk should investigate in such a way that, his
consciousness neither externally scattered & diffused, nor internally
positioned, he would from lack of clinging/sustenance be unagitated. When — his
consciousness neither externally scattered & diffused, nor internally positioned
— from lack of clinging/sustenance he would be unagitated, there is no seed for
the conditions of future birth, aging, death, or stress."
That is what the Blessed One said. Having said it, the One Well-gone got up from
his seat and went into his dwelling.
Then, not long after the Blessed One had left, this thought occurred to the
monks: "This brief statement the Blessed One has made, after which he went into
his dwelling without analyzing the detailed meaning — i.e., 'A monk should
investigate in such a way that, his consciousness neither externally scattered &
diffused, nor internally positioned, he would from lack of clinging/sustenance
be unagitated. When — his consciousness neither externally scattered & diffused,
nor internally positioned — from lack of clinging/sustenance he would be
unagitated, there is no seed for the conditions of future birth, aging, death,
or stress': now who might analyze the unanalyzed detailed meaning of this brief
statement?" Then the thought occurred to them, "Ven. Maha Kaccana is praised by
the Teacher and esteemed by his knowledgeable companions in the holy life. He is
capable of analyzing the unanalyzed detailed meaning of this brief statement.
Suppose we were to go to him and, on arrival, question him about this matter."
So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous
greetings with him. After an exchange of friendly greetings & courtesies, they
sat to one side. As they were standing there, they [told him what had happened,
and added,] "Analyze the meaning, Ven. Maha Kaccana!"
[He replied:] "Friends, it's as if a man needing heartwood, looking for
heartwood, wandering in search of heartwood — passing over the root & trunk of a
standing tree possessing heartwood — were to imagine that heartwood should be
looked for among its branches & leaves. So it is with you, who — having bypassed
the Blessed One when you were face to face with him, the Teacher — imagine that
I should be asked about this matter. For knowing, the Blessed One knows; seeing,
he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the
speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless,
the lord of the Dhamma, the Tathagata. That was the time when you should have
questioned him about this matter. However he answered, that was how you should
have remembered it."
"Yes, friend Kaccana: knowing, the Blessed One knows; seeing, he sees. He is the
Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the
proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of
the Dhamma, the Tathagata. That was the time when we should have questioned him
about this matter. However he answered, that was how we should have remembered
it. But you are praised by the Teacher and esteemed by your knowledgeable
companions in the holy life. You are capable of analyzing the unanalyzed
detailed meaning of this brief statement. Analyze the meaning, Ven. Maha
Kaccana!"
"In that case, my friends, listen & pay close attention. I will speak."
"As you say, friend," the monks responded.
Ven. Maha Kaccana said this: "Concerning the brief statement the Blessed One
made, after which he entered his dwelling without analyzing the detailed meaning
— i.e., 'A monk should investigate in such a way that, his consciousness neither
externally scattered & diffused, nor internally positioned, he would from lack
of clinging/sustenance be unagitated. When — his consciousness neither
externally scattered & diffused, nor internally positioned — from lack of
clinging/sustenance he would be unagitated, there is no seed for the conditions
of future birth, aging, death, or stress' — I understand the detailed meaning to
be this:
"How is consciousness said to be scattered & diffused? There is the case where a
form is seen with the eye, and consciousness follows the drift of (lit.: 'flows
after') the theme of the form, is tied to the attraction of the theme of the
form, is chained to the attraction of the theme of the form, is fettered &
joined to the attraction of the theme of the form: Consciousness is said to be
externally scattered & diffused.
"There is the case where a sound is heard with the ear... an aroma is smelled
with the nose... a flavor is tasted with the tongue... a tactile sensation is
felt with the body... an idea is cognized with the intellect, and consciousness
follows the drift of the theme of the idea, is tied to the attraction of the
theme of the idea, is chained to the attraction of the theme of the idea, is
fettered & joined to the attraction of the theme of the idea: Consciousness is
said to be externally scattered & diffused.
"And how is consciousness said not to be externally scattered & diffused? There
is the case where a form is seen with the eye, and consciousness does not follow
the drift of the theme of the form, is not tied to... chained to... fettered, or
joined to the attraction of the theme of the form: Consciousness is said not to
be externally scattered & diffused.
"There is the case where a sound is heard with the ear... an aroma is smelled
with the nose... a flavor is tasted with the tongue... a tactile sensation is
felt with the body... an idea is cognized with the intellect, and consciousness
does not follow the drift of the theme of the idea, is not tied to... chained
to... fettered, or joined to the attraction of the theme of the idea:
Consciousness is said not to be externally scattered & diffused.
"And how is the mind said to be internally positioned? There is the case where a
monk, quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities, enters & remains in the first jhana: rapture & pleasure born from
withdrawal, accompanied by directed thought & evaluation. His consciousness
follows the drift of the rapture & pleasure born of withdrawal, is tied to...
chained... fettered, & joined to the attraction of the rapture & pleasure born
of withdrawal. Or further, with the stilling of directed thoughts & evaluations,
he enters & remains in the second jhana: rapture & pleasure born of
concentration, unification of awareness free from directed thought & evaluation
— internal assurance. His consciousness follows the drift of the rapture &
pleasure born of composure, is tied to... chained... fettered, & joined to the
attraction of the rapture & pleasure born of composure. Or further, with the
fading of rapture, he remains in equanimity, is mindful & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of which the
Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' His
consciousness follows the drift of the equanimity & pleasure, is tied to...
chained... fettered, & joined to the attraction of the equanimity & pleasure. Or
further, with the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain. His consciousness
follows the drift of the neither pleasure nor pain, is tied to... chained to...
fettered, & joined to the attraction of the neither pleasure nor pain: The mind
is said to be internally positioned.
"And how is the mind said not to be internally positioned? There is the case
where a monk, quite withdrawn from sensuality, withdrawn from unskillful
(mental) qualities, enters & remains in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation. His consciousness
does not follow the drift of the rapture & pleasure born of withdrawal, is not
tied to... chained to... fettered, or joined to the attraction of the rapture &
pleasure born of withdrawal. Or further, with the stilling of directed thoughts
& evaluations, he enters & remains in the second jhana: rapture & pleasure born
of concentration, unification of awareness free from directed thought &
evaluation — internal assurance. His consciousness does not follow the drift of
the rapture & pleasure born of composure, is not tied to... chained... fettered,
or joined to the attraction of the rapture & pleasure born of composure. Or
further, with the fading of rapture, he remains in equanimity, is mindful &
alert, and senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' His consciousness does not follow the drift of the
equanimity & pleasure, is not tied to... chained... fettered, or joined to the
attraction of the equanimity & pleasure. Or further, with the abandoning of
pleasure & pain — as with the earlier disappearance of elation & distress — he
enters & remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. His consciousness does not follow the drift of the
neither pleasure nor pain, is not tied to... chained to... fettered, or joined
to the attraction of the neither pleasure nor pain: The mind is said to be not
internally positioned.
"And how is agitation caused by clinging/sustenance? There is the case where an
uninstructed, run-of-the-mill person — who has no regard for noble ones, is not
well-versed or disciplined in their Dhamma; who has no regard for men of
integrity, is not well-versed or disciplined in their Dhamma — assumes form to
be the self, or the self as possessing form, or form as in the self, or the self
as in form. His form changes & is unstable. Because of the change & instability
of form, his consciousness alters in accordance with the change in form. With
the agitations born from the alteration in accordance with the change in form
and coming from the co-arising of (unskillful mental) qualities, his mind stays
consumed. And because of the consumption of awareness, he feels fearful,
threatened, & solicitous.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, of the self as possessing
consciousness, or consciousness as in the self, or the self as in consciousness.
His consciousness changes & is unstable. Because of the change & instability of
consciousness, his consciousness alters in accordance with the change in
consciousness. With the agitations born from the alteration in accordance with
the change in consciousness and coming from the co-arising of (unskillful
mental) qualities, his mind stays consumed. And because of the consumption of
awareness, he feels fearful, threatened, & solicitous.
"This, friends, is how agitation is caused by clinging/sustenance.
"And how is non-agitation caused by lack of clinging/ sustenance? There is the
case where an instructed disciple of the noble ones — who has regard for nobles
ones, is well-versed & disciplined in their Dhamma; who has regard for men of
integrity, is well-versed & disciplined in their Dhamma — doesn't assume form to
be the self, or the self as possessing form, or form as in the self, or the self
as in form. His form changes & is unstable, but his consciousness doesn't —
because of the change & instability of form — alter in accordance with the
change in form. His mind is not consumed with any agitations born from an
alteration in accordance with the change in form or coming from the co-arising
of (unskillful mental) qualities. And because his awareness is not consumed, he
feels neither fearful, threatened, nor solicitous.
"He doesn't assume feeling to be the self...
"He doesn't assume perception to be the self...
"He doesn't assume fabrications to be the self...
"He doesn't assume consciousness to be the self, or the self as possessing
consciousness, or consciousness as in the self, or the self as in consciousness.
His consciousness changes & is unstable, but his consciousness doesn't — because
of the change & instability of consciousness — alter in accordance with the
change in consciousness. His mind is not consumed with any agitations born from
an alteration in accordance with the change in consciousness or coming from the
co-arising of (unskillful mental) qualities. And because his awareness is not
consumed, he feels neither fearful, threatened, nor solicitous.
"This, friends, is how non-agitation is caused by lack of clinging/sustenance.
"So, concerning the brief statement the Blessed One made, after which he entered
his dwelling without analyzing the detailed meaning — i.e., 'A monk should
investigate in such a way that, his consciousness neither externally scattered &
diffused, nor internally positioned, he would from lack of clinging/sustenance
be unagitated. When — his consciousness neither externally scattered & diffused,
nor internally positioned — from lack of clinging/ sustenance he would be
unagitated, there is no seed for the conditions of future birth, aging, death,
or stress' — this is how I understand the detailed meaning. Now, if you wish,
having gone to the Blessed One, question him about this matter. However he
answers is how you should remember it."
Then the monks, delighting in & approving of Ven. Maha Kaccayana's words, rose
from their seats and went to the Blessed One. On arrival, having bowed down to
him, they sat to one side. As they were sitting there, they [told him what had
happened after he had gone into his dwelling, and ended by saying,] "Then Ven.
Maha Kaccayana analyzed the meaning using these words, these statements, these
phrases."
"Maha Kaccayana is wise, monks. He is a person of great discernment. If you had
asked me about this matter, I too would have answered in the same way he did.
That is the meaning of this statement. That is how you should remember it."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Majjhima Nikaya - Salayatana-vibhanga Sutta
MN 137
Salayatana-vibhanga Sutta
An Analysis of the Six Sense-media
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 215
Source: Transcribed from a file provided by the translator.
Copyright © 2003 Thanissaro Bhikkhu.
Access to Insight edition © 2003
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's Introduction
Despite the abstract format of this discourse, it deals with an emotional topic:
the source of emotions, the use of the emotions in the course of the practice,
and the ideal emotional state of a person who has completed the path and is fit
to teach others. In particular, this discourse counters a common misperception:
that the distress that comes from having an unachieved goal is an obstacle in
the practice, and that the antidote for that distress is to renounce any sense
of goals. In actuality, that distress — termed "renunciation distress" — has an
important role in the practice: to overcome the distress that comes with a sense
of loss over sensual pleasures that have not been attained, or those that have
been attained in the past but now no longer exist. Renunciation distress serves
as a reminder that the loss of sensual pleasures is not a serious matter. As for
renunciation distress, it is overcome, not by abandoning any sense of goal, but
by following the path and realizing the joy that comes when the goal is reached.
This discourse counters another misperception as well: that equanimity is the
goal of the practice. In actuality, renunciation equanimity serves a function as
part of the path of practice — as a tool for letting go of renunciation joy —
and then it, too, is transcended by the state called "non-fashioning"
(atammayata), in which there is no act of intention, not even the intention
underlying equanimity, at all.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, I will teach you the analysis of the six sense
media. Listen, and pay close attention. I will speak."
"Yes, lord," the monks replied.
The Blessed One said: "The six internal sense-media should be known. The six
external sense-media should be known. The six classes of consciousness should be
known. The six classes of contact should be known. The eighteen explorations for
the intellect should be known. The thirty-six states to which beings are
attached 1 should be known. With regard to them, depending on this, abandon
that. There are three frames of reference that a noble one cultivates,
cultivating which he is a teacher fit to instruct a group. Among master
trainers, he is said to be the unexcelled trainer of those people fit to be
tamed. This is the summary of the analysis of the six sense-media.
"'The six internal sense-media should be known': thus was it said. And in
reference to what was it said? The eye-medium, the ear-medium, the nose-medium,
the tongue-medium, the body-medium, the intellect-medium. 'The six internal
sense-media should be known': thus was it said. And in reference to this was it
said.
"'The six external sense-media should be known': thus was it said. And in
reference to what was it said? The form-medium, the sound-medium, the
aroma-medium, the flavor-medium, the tactile-sensation-medium, the idea-medium.
'The six external sense-media should be known': thus was it said. And in
reference to thus was it said.
"'The six classes of consciousness should be known': thus was it said. And in
reference to what was it said? Eye-consciousness, ear-consciousness,
nose-consciousness, tongue-consciousness, body-consciousness,
intellect-consciousness. 'The six classes of consciousness should be known':
thus was it said. And in reference to thus was it said.
"'The six classes of contact should be known': thus was it said. And in
reference to what was it said? Eye-contact, ear-contact, nose-contact,
tongue-contact, body-contact, intellect-contact. 'The six classes of contact
should be known': thus was it said. And in reference to this was it said.
"'The eighteen explorations for the intellect should be known': thus was it
said. And in reference to what was it said? Seeing a form via the eye, one
explores a form that can act as the basis for happiness, one explores a form
that can act as the basis for unhappiness, one explores a form that can act as
the basis for equanimity. Hearing a sound via the ear ... Smelling an aroma via
the nose ... Tasting a flavor via the tongue ... Feeling a tactile sensation via
the body ... Cognizing an idea via the intellect, one explores an idea that can
act as the basis for happiness, one explores an idea that can act as the basis
for unhappiness, one explores an idea that can act as the basis for equanimity.
The eighteen explorations for the intellect should be known': thus was it said.
And in reference to this was it said.
"'The thirty-six states to which beings are attached should be known': thus was
it said. And in reference to what was it said? Six kinds of household joy & six
kinds of renunciation joy; six kinds of household distress & six kinds of
renunciation distress; six kinds of household equanimity & six kinds of
renunciation equanimity.
"And what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye —
agreeable, pleasing, charming, endearing, connected with worldly baits — or when
one recalls the previous acquisition of such forms after they have passed,
ceased, & changed: That is called household joy. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation joy? The joy that arises when —
experiencing the inconstancy of those very forms, their change, fading, &
cessation — one sees with right discernment as it actually is that all forms,
past or present, are inconstant, stressful, subject to change: That is called
renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, &
ideas.)
"And what are the six kinds of household distress? The distress that arises when
one regards as a non-acquisition the non-acquisition of forms cognizable by the
eye — agreeable, pleasing, charming, endearing, connected with worldly baits —
or when one recalls the previous non-acquisition of such forms after they have
passed, ceased, & changed: That is called household distress. (Similarly with
sounds, smells, tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation distress? The distress coming from
the longing that arises in one who is filled with longing for the unexcelled
liberations when — experiencing the inconstancy of those very forms, their
change, fading, & cessation — he sees with right discernment as it actually is
that all forms, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: 'O when will I enter & remain in the
dimension that the noble ones now enter & remain in?' This is called
renunciation distress. (Similarly with sounds, smells, tastes, tactile
sensations, & ideas.)
"And what are the six kinds of household equanimity? The equanimity that arises
when a foolish, deluded person — a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action 2 & who is blind to danger 3
— sees a form with the eye. Such equanimity does not go beyond the form, which
is why it is called household equanimity. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation equanimity? The equanimity that
arises when — experiencing the inconstancy of those very forms, their change,
fading, & cessation — one sees with right discernment as it actually is that all
forms, past or present, are inconstant, stressful, subject to change: This
equanimity goes beyond form, which is why it is called renunciation equanimity.
(Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
"'The thirty-six states to which beings are attached should be known': thus was
it said. And in reference to this was it said.
"'With regard to them, depending on this, abandon that': thus was it said. And
in reference to what was it said?
"Here, by depending & relying on the six kinds of renunciation joy, abandon &
transcend the six kinds of household joy. Such is their abandoning, such is
their transcending. By depending & relying on the six kinds of renunciation
distress, abandon & transcend the six kinds of household distress. Such is their
abandoning, such is their transcending. By depending & relying on the six kinds
of renunciation equanimity, abandon & transcend the six kinds of household
equanimity. Such is their abandoning, such their transcending.
"By depending & relying on the six kinds of renunciation joy, abandon &
transcend the six kinds of renunciation distress. Such is their abandoning, such
is their transcending. By depending & relying on the six kinds of renunciation
equanimity, abandon & transcend the six kinds of renunciation joy. Such is their
abandoning, such their transcending.
"There is equanimity coming from multiplicity, dependent on multiplicity; and
there is equanimity coming from singleness, dependent on singleness.
"And what is equanimity coming from multiplicity, dependent on multiplicity?
There is equanimity with regard to forms, equanimity with regard to
sounds...smells...tastes...tactile sensations [& ideas: this word appears in one
of the recensions]. This is equanimity coming from multiplicity, dependent on
multiplicity.
"And what is equanimity coming from singleness, dependent on singleness? There
is equanimity dependent on the dimension of the infinitude of space, equanimity
dependent on the dimension of the infinitude of consciousness... dependent on
the dimension of nothingness... dependent on the dimension of neither perception
nor non-perception. This is equanimity coming from singleness, dependent on
singleness.
"By depending & relying on equanimity coming from singleness, dependent on
singleness, abandon & transcend equanimity coming from multiplicity, dependent
on multiplicity. Such is its abandoning, such its transcending.
"By depending & relying on non-fashioning, 4 abandon & transcend the equanimity
coming from singleness, dependent on singleness. Such is its abandoning, such
its transcending.
"'Depending on this, abandon that': thus was it said. And in reference to this
was it said.
"'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group': thus was it said. And in
reference to what was it said?
"There is the case where the Teacher — out of sympathy, seeking their well-being
— teaches the Dhamma to his disciples: '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. In this case the
Tathagata is not satisfied nor is he sensitive to satisfaction, yet he remains
untroubled, mindful, & alert. This is the first frame of reference that a noble
one cultivates, cultivating which he is a teacher fit to instruct a group.
"Furthermore, there is the case where the Teacher — out of sympathy, seeking
their well-being — teaches the Dhamma to his disciples: 'This is for your
well-being, this is for your happiness.' Some of his disciples do not listen or
lend ear or apply their minds to gnosis. Turning aside, they stray from the
Teacher's message. But some of his disciples listen, lend ear, & apply their
minds to gnosis. They do not turn aside or stray from the Teacher's message. In
this case the Tathagata is not satisfied nor is he sensitive to satisfaction; at
the same time he is not dissatisfied nor is he sensitive to dissatisfaction.
Free from both satisfaction & dissatisfaction, he remains equanimous, mindful, &
alert. This is the second frame of reference...
"Furthermore, there is the case where the Teacher — out of sympathy, seeking
their well-being — teaches the Dhamma to his disciples: 'This is for your
well-being, this is for your happiness.' His disciples listen, lend ear, & apply
their minds to gnosis. They do not turn aside or stray from the Teacher's
message. In this case the Tathagata is satisfied and is sensitive to
satisfaction, yet he remains untroubled, mindful, & alert. This is the third
frame of reference that a noble one cultivates, cultivating which he is a
teacher fit to instruct a group.
"'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group': thus was it said. And in
reference to this was it said.
"'Among master trainers, he is said to be the unexcelled trainer of those people
fit to be tamed': thus was it said. And in reference to what was it said?
"Steered by the elephant trainer, the elephant to be tamed runs in only one
direction: east, west, north, or south. Steered by the horse trainer, the horse
to be tamed runs in only one direction: east, west, north, or south. Steered by
the ox trainer, the ox to be tamed runs in only one direction: east, west,
north, or south.
"But steered by the Tathagata — worthy and rightly self-awakened — the person to
be tamed fans out in eight directions.
"Possessed of form, he/she sees forms. This is the first direction.
"Not percipient of form internally, he/she sees forms externally. This is the
second direction.
"He/she is intent only on the beautiful. This is the third direction.
"With the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, [perceiving,] 'Infinite space,' he/she enters and remains in the
dimension of the infinitude of space. This is the fourth direction.
"With the complete transcending of the dimension of the infinitude of space,
[perceiving,] 'Infinite consciousness,' he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth direction.
"With the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] 'There is nothing,' he/she enters and remains in
the dimension of nothingness. This is the sixth direction.
"With the complete transcending of the dimension of nothingness, he/she enters
and remains in the dimension of neither perception nor non-perception. This is
the seventh direction.
"With the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception and
feeling. This is the eighth direction.
"Steered by the Tathagata — worthy and rightly self-awakened — the person to be
tamed fans out in eight directions.
"'Among master trainers, he (the Tathagata) is said to be the unexcelled trainer
of those people fit to be tamed': thus was it said. And in reference to this was
it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Notes
1. Satta-pada. The question in translating this compound is whether satta means
"living being" or "attached to." In this translation, I have opted for both.
2. A person who "has not conquered his limitations or the results of action":
this passage seems related to the passage in AN 3.99, which defines a person of
limited mind, prey to the results of past bad actions, as one who is
"undeveloped in contemplating the body, undeveloped in virtue, undeveloped in
concentration, and undeveloped in discernment; restricted, small-hearted,
dwelling with suffering." As AN 3.99 points out, such a person suffers more
intensely from the results of past unskillful actions than does one whose
awareness is unrestricted. SN 42.8 recommends the practice of the four sublime
attitudes as a way of developing an unrestricted awareness that weakens the
results of past unskillful actions.
3. A person who is "blind to danger" is one who does not see the drawbacks of
sensual pleasure or attachment to the body. For such a person, moments of
equanimity are usually a dull spot in the midst of the quest for sensual
pleasure. This is why such moments do not go beyond the sensory stimulus that
generated them.
4. Atammayata. Literally, "not-made-of-that-ness." See the introductions to
sections II/B and III/G in The Wings to Awakening.
See also: AN 3.61
Salayatana-vibhanga Sutta
An Analysis of the Six Sense-media
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 215
Source: Transcribed from a file provided by the translator.
Copyright © 2003 Thanissaro Bhikkhu.
Access to Insight edition © 2003
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
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Translator's Introduction
Despite the abstract format of this discourse, it deals with an emotional topic:
the source of emotions, the use of the emotions in the course of the practice,
and the ideal emotional state of a person who has completed the path and is fit
to teach others. In particular, this discourse counters a common misperception:
that the distress that comes from having an unachieved goal is an obstacle in
the practice, and that the antidote for that distress is to renounce any sense
of goals. In actuality, that distress — termed "renunciation distress" — has an
important role in the practice: to overcome the distress that comes with a sense
of loss over sensual pleasures that have not been attained, or those that have
been attained in the past but now no longer exist. Renunciation distress serves
as a reminder that the loss of sensual pleasures is not a serious matter. As for
renunciation distress, it is overcome, not by abandoning any sense of goal, but
by following the path and realizing the joy that comes when the goal is reached.
This discourse counters another misperception as well: that equanimity is the
goal of the practice. In actuality, renunciation equanimity serves a function as
part of the path of practice — as a tool for letting go of renunciation joy —
and then it, too, is transcended by the state called "non-fashioning"
(atammayata), in which there is no act of intention, not even the intention
underlying equanimity, at all.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, I will teach you the analysis of the six sense
media. Listen, and pay close attention. I will speak."
"Yes, lord," the monks replied.
The Blessed One said: "The six internal sense-media should be known. The six
external sense-media should be known. The six classes of consciousness should be
known. The six classes of contact should be known. The eighteen explorations for
the intellect should be known. The thirty-six states to which beings are
attached 1 should be known. With regard to them, depending on this, abandon
that. There are three frames of reference that a noble one cultivates,
cultivating which he is a teacher fit to instruct a group. Among master
trainers, he is said to be the unexcelled trainer of those people fit to be
tamed. This is the summary of the analysis of the six sense-media.
"'The six internal sense-media should be known': thus was it said. And in
reference to what was it said? The eye-medium, the ear-medium, the nose-medium,
the tongue-medium, the body-medium, the intellect-medium. 'The six internal
sense-media should be known': thus was it said. And in reference to this was it
said.
"'The six external sense-media should be known': thus was it said. And in
reference to what was it said? The form-medium, the sound-medium, the
aroma-medium, the flavor-medium, the tactile-sensation-medium, the idea-medium.
'The six external sense-media should be known': thus was it said. And in
reference to thus was it said.
"'The six classes of consciousness should be known': thus was it said. And in
reference to what was it said? Eye-consciousness, ear-consciousness,
nose-consciousness, tongue-consciousness, body-consciousness,
intellect-consciousness. 'The six classes of consciousness should be known':
thus was it said. And in reference to thus was it said.
"'The six classes of contact should be known': thus was it said. And in
reference to what was it said? Eye-contact, ear-contact, nose-contact,
tongue-contact, body-contact, intellect-contact. 'The six classes of contact
should be known': thus was it said. And in reference to this was it said.
"'The eighteen explorations for the intellect should be known': thus was it
said. And in reference to what was it said? Seeing a form via the eye, one
explores a form that can act as the basis for happiness, one explores a form
that can act as the basis for unhappiness, one explores a form that can act as
the basis for equanimity. Hearing a sound via the ear ... Smelling an aroma via
the nose ... Tasting a flavor via the tongue ... Feeling a tactile sensation via
the body ... Cognizing an idea via the intellect, one explores an idea that can
act as the basis for happiness, one explores an idea that can act as the basis
for unhappiness, one explores an idea that can act as the basis for equanimity.
The eighteen explorations for the intellect should be known': thus was it said.
And in reference to this was it said.
"'The thirty-six states to which beings are attached should be known': thus was
it said. And in reference to what was it said? Six kinds of household joy & six
kinds of renunciation joy; six kinds of household distress & six kinds of
renunciation distress; six kinds of household equanimity & six kinds of
renunciation equanimity.
"And what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye —
agreeable, pleasing, charming, endearing, connected with worldly baits — or when
one recalls the previous acquisition of such forms after they have passed,
ceased, & changed: That is called household joy. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation joy? The joy that arises when —
experiencing the inconstancy of those very forms, their change, fading, &
cessation — one sees with right discernment as it actually is that all forms,
past or present, are inconstant, stressful, subject to change: That is called
renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, &
ideas.)
"And what are the six kinds of household distress? The distress that arises when
one regards as a non-acquisition the non-acquisition of forms cognizable by the
eye — agreeable, pleasing, charming, endearing, connected with worldly baits —
or when one recalls the previous non-acquisition of such forms after they have
passed, ceased, & changed: That is called household distress. (Similarly with
sounds, smells, tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation distress? The distress coming from
the longing that arises in one who is filled with longing for the unexcelled
liberations when — experiencing the inconstancy of those very forms, their
change, fading, & cessation — he sees with right discernment as it actually is
that all forms, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: 'O when will I enter & remain in the
dimension that the noble ones now enter & remain in?' This is called
renunciation distress. (Similarly with sounds, smells, tastes, tactile
sensations, & ideas.)
"And what are the six kinds of household equanimity? The equanimity that arises
when a foolish, deluded person — a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action 2 & who is blind to danger 3
— sees a form with the eye. Such equanimity does not go beyond the form, which
is why it is called household equanimity. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation equanimity? The equanimity that
arises when — experiencing the inconstancy of those very forms, their change,
fading, & cessation — one sees with right discernment as it actually is that all
forms, past or present, are inconstant, stressful, subject to change: This
equanimity goes beyond form, which is why it is called renunciation equanimity.
(Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
"'The thirty-six states to which beings are attached should be known': thus was
it said. And in reference to this was it said.
"'With regard to them, depending on this, abandon that': thus was it said. And
in reference to what was it said?
"Here, by depending & relying on the six kinds of renunciation joy, abandon &
transcend the six kinds of household joy. Such is their abandoning, such is
their transcending. By depending & relying on the six kinds of renunciation
distress, abandon & transcend the six kinds of household distress. Such is their
abandoning, such is their transcending. By depending & relying on the six kinds
of renunciation equanimity, abandon & transcend the six kinds of household
equanimity. Such is their abandoning, such their transcending.
"By depending & relying on the six kinds of renunciation joy, abandon &
transcend the six kinds of renunciation distress. Such is their abandoning, such
is their transcending. By depending & relying on the six kinds of renunciation
equanimity, abandon & transcend the six kinds of renunciation joy. Such is their
abandoning, such their transcending.
"There is equanimity coming from multiplicity, dependent on multiplicity; and
there is equanimity coming from singleness, dependent on singleness.
"And what is equanimity coming from multiplicity, dependent on multiplicity?
There is equanimity with regard to forms, equanimity with regard to
sounds...smells...tastes...tactile sensations [& ideas: this word appears in one
of the recensions]. This is equanimity coming from multiplicity, dependent on
multiplicity.
"And what is equanimity coming from singleness, dependent on singleness? There
is equanimity dependent on the dimension of the infinitude of space, equanimity
dependent on the dimension of the infinitude of consciousness... dependent on
the dimension of nothingness... dependent on the dimension of neither perception
nor non-perception. This is equanimity coming from singleness, dependent on
singleness.
"By depending & relying on equanimity coming from singleness, dependent on
singleness, abandon & transcend equanimity coming from multiplicity, dependent
on multiplicity. Such is its abandoning, such its transcending.
"By depending & relying on non-fashioning, 4 abandon & transcend the equanimity
coming from singleness, dependent on singleness. Such is its abandoning, such
its transcending.
"'Depending on this, abandon that': thus was it said. And in reference to this
was it said.
"'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group': thus was it said. And in
reference to what was it said?
"There is the case where the Teacher — out of sympathy, seeking their well-being
— teaches the Dhamma to his disciples: '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. In this case the
Tathagata is not satisfied nor is he sensitive to satisfaction, yet he remains
untroubled, mindful, & alert. This is the first frame of reference that a noble
one cultivates, cultivating which he is a teacher fit to instruct a group.
"Furthermore, there is the case where the Teacher — out of sympathy, seeking
their well-being — teaches the Dhamma to his disciples: 'This is for your
well-being, this is for your happiness.' Some of his disciples do not listen or
lend ear or apply their minds to gnosis. Turning aside, they stray from the
Teacher's message. But some of his disciples listen, lend ear, & apply their
minds to gnosis. They do not turn aside or stray from the Teacher's message. In
this case the Tathagata is not satisfied nor is he sensitive to satisfaction; at
the same time he is not dissatisfied nor is he sensitive to dissatisfaction.
Free from both satisfaction & dissatisfaction, he remains equanimous, mindful, &
alert. This is the second frame of reference...
"Furthermore, there is the case where the Teacher — out of sympathy, seeking
their well-being — teaches the Dhamma to his disciples: 'This is for your
well-being, this is for your happiness.' His disciples listen, lend ear, & apply
their minds to gnosis. They do not turn aside or stray from the Teacher's
message. In this case the Tathagata is satisfied and is sensitive to
satisfaction, yet he remains untroubled, mindful, & alert. This is the third
frame of reference that a noble one cultivates, cultivating which he is a
teacher fit to instruct a group.
"'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group': thus was it said. And in
reference to this was it said.
"'Among master trainers, he is said to be the unexcelled trainer of those people
fit to be tamed': thus was it said. And in reference to what was it said?
"Steered by the elephant trainer, the elephant to be tamed runs in only one
direction: east, west, north, or south. Steered by the horse trainer, the horse
to be tamed runs in only one direction: east, west, north, or south. Steered by
the ox trainer, the ox to be tamed runs in only one direction: east, west,
north, or south.
"But steered by the Tathagata — worthy and rightly self-awakened — the person to
be tamed fans out in eight directions.
"Possessed of form, he/she sees forms. This is the first direction.
"Not percipient of form internally, he/she sees forms externally. This is the
second direction.
"He/she is intent only on the beautiful. This is the third direction.
"With the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, [perceiving,] 'Infinite space,' he/she enters and remains in the
dimension of the infinitude of space. This is the fourth direction.
"With the complete transcending of the dimension of the infinitude of space,
[perceiving,] 'Infinite consciousness,' he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth direction.
"With the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] 'There is nothing,' he/she enters and remains in
the dimension of nothingness. This is the sixth direction.
"With the complete transcending of the dimension of nothingness, he/she enters
and remains in the dimension of neither perception nor non-perception. This is
the seventh direction.
"With the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception and
feeling. This is the eighth direction.
"Steered by the Tathagata — worthy and rightly self-awakened — the person to be
tamed fans out in eight directions.
"'Among master trainers, he (the Tathagata) is said to be the unexcelled trainer
of those people fit to be tamed': thus was it said. And in reference to this was
it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Notes
1. Satta-pada. The question in translating this compound is whether satta means
"living being" or "attached to." In this translation, I have opted for both.
2. A person who "has not conquered his limitations or the results of action":
this passage seems related to the passage in AN 3.99, which defines a person of
limited mind, prey to the results of past bad actions, as one who is
"undeveloped in contemplating the body, undeveloped in virtue, undeveloped in
concentration, and undeveloped in discernment; restricted, small-hearted,
dwelling with suffering." As AN 3.99 points out, such a person suffers more
intensely from the results of past unskillful actions than does one whose
awareness is unrestricted. SN 42.8 recommends the practice of the four sublime
attitudes as a way of developing an unrestricted awareness that weakens the
results of past unskillful actions.
3. A person who is "blind to danger" is one who does not see the drawbacks of
sensual pleasure or attachment to the body. For such a person, moments of
equanimity are usually a dull spot in the midst of the quest for sensual
pleasure. This is why such moments do not go beyond the sensory stimulus that
generated them.
4. Atammayata. Literally, "not-made-of-that-ness." See the introductions to
sections II/B and III/G in The Wings to Awakening.
See also: AN 3.61
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