01-MN-51-Kandaraka-(2010-08-09).txt

Okay we come to the next sutta which is number 51. So we have finished 50 suttas, the first 50 discourses. Now we come to the second part, the middle 50 discourses, Majjhima, Panassa, Pali. Sutta No. 51, Khandaraka Sutta to Khandaraka. Thus have I heard, on one occasion the Blessed One was living at Champa on the banks of the Gagara Lake with a large Sangha of monks. Then Pesa, the elephant driver's son, and Khandaraka, the wanderer, went to the Blessed One. Pesa, after paying homage to the Blessed One, sat down at one side, while Khandaraka exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he stood at one side. Standing there, he surveyed the Sangha of monks, sitting in complete silence, and then he said to the Blessed One, It is wonderful, Master Gautama, it is marvelous how the Sangha of monks has been led to practice the right way by Master Gautama. Those who were blessed Once, Arahant, Sammasambuddha and the past and most only led the Sangha of monks to practice the right way as is done by Master Gautama now. And those who will be blessed once, that means Bhagawan, Arahant, Sammasambuddha and the future and most will only lead the Sangha of monks to practice the right way as is done by Master Gautama now. And the Buddha said, so it is, Khandaraka, so it is. Those who were blessed ones, arahants, sammasambuddha in the past, at most only led the Sangha of monks to practice the right way, as is done by me now. And those who will be blessed ones, arahants, sammasambuddha in the future, at most will only lead the Sangha of monks to practice the right way, as is done by me now. Khanderaka, in this Sangha of monks, there are monks who are arahants, mutins, destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the factors of being, and who are completely liberated through final knowledge. In this Sangha of monks, there are monks in higher training, of constant virtue, living a life of constant virtue, sagacious, living a life of constant sagacity. They abide with their minds well established in the four intense states of recollection, Satipatthana. What for? Here, Khandaraka, a monk abides contemplating the body, in the body, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating feelings in feelings, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating mind in the mind, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating Dhamma in the Dhamma. Yet on remaining Dhamma in the Dhamma ardent, fully aware and mindful, having put away covetousness and grief for the world. When this was said, Pesa, the elephant driver's son, said, It is wonderful, venerable sir, it is marvelous, how well the four Satipatthanas have been made known by the Blessed One for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbana, From time to time, Venerable Sir, we white-clothed laypeople also abide with our minds well established in these four Satipatthanas. Here, Venerable Sir, we abide contemplating the body in the body, feelings in feelings, mind in mind, dharma in dharma, ardent, fully aware and mindful, having put away covetousness and grief for the world. It is wonderful, Venerable Sir, it is marvelous how amid man's tangle, corruption and deceptions, The Blessed One knows the welfare and harm of beings. For humankind is a tangle, but the animal is open enough. For example, sir, I can drive an elephant to be tamed, and in the time it takes to make a trip back and forth in Jampa, that elephant will show every kind of deception, duplicity, crookedness and fraud he is capable of. But those who are called our slaves, messengers and servants, behave in one way with the body, in another way by speech, while their minds work in still another way. It is wonderful, Venerable Sir, it is marvellous, how amidst man's tangle, corruption and deceptions, the Blessed One knows the welfare and harm of beings. For humankind is a tangle, but the animal is open enough." I'll stop here for a moment. So this Pesah is an elephant driver's son. So he trains elephants. So he says when he's trying to tame this elephant, the elephant will show all kinds of tricks. It's very straightforward. You can see how the elephant thinks in the ways he acts. But human beings are very different. Human beings are very crooked. They can see one thing that they might feel another. So it says that humankind is a tangle, but the animal is open enough. And the Buddha said, so it is, Pesah, so it is. Humankind is a tangle, but the animal is open enough. Pesah, there are four kinds of persons to be found existing in the world. What four? Here a certain person, torments himself and pursues the practice of torturing himself. Here a certain kind of person torments others and pursues the practice of torturing others. Here a certain kind of person torments himself and pursues the practice of torturing himself. And he also torments others and pursues the practice of torturing others. Here a certain kind of person does not torment himself or pursue the practice of torturing himself, and he does not torment others or pursue the practice of torturing others. Since he torments neither himself nor others, he is here and now hungerless, extinguished, and cool, and he abides experiencing bliss, having himself become holy. Stop here for a moment. So here, the Buddha is talking about four kinds of persons. One who tortures himself. The second one tortures others. The third one tortures himself and others. The fourth one does not torture himself and does not torture others. Which of these four kinds of person satisfies your mind, Pesa? And he said, the first three do not satisfy my mind, Venerable Sir, but the last one satisfies my mind. But Pesah, why don't the first three kinds of person satisfy your mind? Pembal Sir, the kind of person who torments himself and pursues the practice of torturing himself, torments and tortures himself though he desires pleasure and recalls from pain. That is why this kind of person does not satisfy my mind. And the kind of person who tortures, who torments others and pursues the practice of torturing others, torments and tortures others who desire pleasure and recall from pain, that is why this kind of person does not satisfy my mind. And the kind of person who torments himself and pursues the practice of torturing himself, and who also torments others and pursues the practice of torturing others, torments and tortures himself and others, both of whom desire pleasure and recall from pain. That is why this kind of person does not satisfy my mind. But the kind of person who does not torment himself or pursue the practice of torturing himself, and who does not torment others or pursue the practice of torturing others, who, since he torments neither himself nor others, is here and now hungerless, extinguished and cool, and abides experiencing bliss, having himself become holy, he does not torment and and torture either himself or others, both of whom desire pleasure and recall from pain. That is why this kind of person satisfies my mind. And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, Pesah, to do as you think fit. Then Pesah, the elephant driver's son, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping Him on his right, he departed. Soon after he had left, the Blessed One addressed the monks thus. Monks, Pesah, the elephant driver's son, is wise. He has great wisdom. If he had sat a while longer until I had expounded for him in detail these four kinds of persons, he would have greatly benefited. Still, he has already greatly benefited, even as it is. This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound in detail these four kinds of persons. Having heard it from the Blessed One, the monks will remember it. Then monks, listen and attend closely to what I shall say. Yes, Venerable Sir, the monks replied. The Blessed One said, Monks, what kind of person torments himself and pursues the practice of torturing himself? Here a certain person goes naked. rejecting conventions, licking his hands, not coming when asked, not stopping when asked. He does not accept food brought, or food specially made, or an invitation to a meal. He receives nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing. He accepts no fish or meat. He drinks no liquor, wine, or fermented brew. He keeps to one house, to one morsel. He keeps to two houses, to two morsels, up to seven houses, seven morsels. He lives on one saucerful a day, on two saucerfuls a day, up to seven saucerfuls a day. He takes food once a day, once every two days, once every three days, once every or at least up to once every fortnight. He dwells pursuing the practice of taking food at stated intervals. He is an eater of greens, or millet, or wild rice, or high pairings, or moss, or rice bran, or rice scum, or sesame flour, or grass, or cow dung. He lives on forest roots and fruits. He feeds on fallen fruits. He clothes himself in hemp in hem-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa grass fabric, in bark fabric, in wood shavings fabric, in head hair wool, in animal wool, in owl's wings. He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard. He is one who stands continuously, rejecting seeds, He is one who squats continuously, devoted to maintaining the squatting position. He is one who uses a mattress of spikes. He makes a mattress of spikes his bed. He dwells pursuing the practice of bathing in water three times daily, including the evening. Thus, in such a variety of ways, he dwells pursuing the practice of tormenting and mortifying the body. This is called the kind of person who torments himself and pursues the practice of torturing himself. I'll stop here for a moment. So here you can see these external ascetic practices which are unbeneficial, no help to the holy life. What kind of person, monks, torments others and pursues the practice of torturing others? Here a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisherman, a thief, an executioner, a prison warden, or one who follows any other such bloody occupation. This is called the kind of person who torments others and pursues the practice of torturing others. What kind of person, monks, torments himself and pursues the practice of torturing himself, and also torments others? and pursues the practice of torturing others. Here some person is a head-anointed noble king or a well-to-do Brahmin. Having had a new sacrificial temple built to the east of the city, and having shaved off his hair and beard, dressed himself in rough hide, and greased his body with ghee and oil, scratching his back with a deer's horn, he enters the sacrificial temple together with his chief queen and his Brahmin high priest. There he lies down on the bare ground with the grass on it. The king lives on the milk in the first teeth of a cow with the calf of the same color, while the chief queen lives on the milk in the second teeth, and the Brahmin high priest lives on the milk in the third teeth. The milk in the fourth teeth, they pour into the fire, and the calf lives on what is left. He says thus, let so many bulls be slaughtered for sacrifice. Let so many bullocks be slaughtered for sacrifice. Let so many heifers be slaughtered for sacrifice. Let so many goats be slaughtered for sacrifice. Let so many sheep be slaughtered for sacrifice. Let so many trees be felled for the sacrificial posts. Let so much grass be cut for the sacrificial grass. And then His slaves, messengers, and servants make preparations weeping with tearful faces, being spurred on by threats of punishment and by fear. This is called the kind of person who torments himself and pursues the practice of torturing himself, and who torments others and pursues the practice of torturing others. What kind of person monks does not torment himself or pursue the practice of torturing himself, and does not torment others or pursue the practice of tormenting others? The one who, since he torments neither himself nor others, is here and now hungerless, extinguished and cooled, and abides experiencing bliss, having himself become holy. Here monks, Tathagata appears in the world, Arhant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened and blessed. He declares this world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins. its princes and its people, which He has Himself realized by direct knowledge. He teaches the Dhamma, good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and He reveals a holy life that is utterly perfect and pure. A householder or householder's son, or one born in some other clan, hears that Dhamma. On hearing the Dhamma, he acquires faith in the Tathagata. Possessing that faith, he considers thus, household life is crowded and dusty. Life gone forth is wide open. It is not easy, while living in a home, to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. On a later occasion, abandoning a small or a large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness. Having thus gone forth and possessing the monk's training and way of life, abandoning the killing of living beings, he abstains from killing living beings. With rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given, taking only what is given, expecting only what is given. By not stealing, he abides in purity. Abandoning incelibacy, he observes celibacy, living apart, abstaining from the vulgar practice of sexual intercourse. Abandoning false speech, he abstains from false speech. He speaks truth, adheres to truth, is trustworthy and reliable. one who is no deceiver of the world. Abandoning malicious speech, he abstains from malicious speech. He does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those. Thus he is one who reunites those who are divided. a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip. He speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma Vinaya. At the right time, he speaks such words as are worth recording, reasonable, moderate, and beneficial. He abstains from injuring seeds and plants. He practices eating only in one part of the day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music and theatrical shows. He abstains from wearing garlands, smartening himself with scent and embellishing himself with anguins. He abstains from high and large couches. He abstains from accepting gold and silver money. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting men and women slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals and false measures. He abstains from cheating, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence. Stop here for a moment. This is a list of the Sila moral conduct that a monk is supposed to practice, but this is only the basic. He becomes content with robes to protect his body, and with the alms food to maintain his stomach. And wherever he goes, he sets out taking only these with him. Just as a bird, wherever it goes, flies with its wings as its only burden. So too, the monk becomes content with robes to protect his body, and with the alms food to maintain his stomach. And wherever he goes, he sets out taking only these with him. Possessing this aggregate of noble virtue, he experiences within himself a bliss that is blameless. stop it for a moment. So you see, if a monk practices good moral conduct, then he finds nothing to be remorseful for. And with that, bliss arises. He's very happy. And that is a necessary condition to be able to meditate, to be happy with a clear conscience. On seeing a form with the eye, he does not grasp at its signs and features. Since, if he left the eye-faculty unguarded, evil, unwholesome states of covetousness and grief might invade him. He practices the way of his restraint. He guards the eye-faculty. He understakes the restraint of the eye-faculty. Similarly, on hearing a sound with the ear, smelling an odor, tasting a flavor, touching a tangible, cognizing a mind object. He does not grasp at its features and signs, since if he left the faculties unguarded, evil, unwholesome states of covetousness and grief might invade him. He practices the way of the restraint. He guards the faculties. He undertakes the restraint of the faculties. Possessing this noble restraint of the faculties, he experiences within himself a bliss that is unsullied. He becomes one who acts in full awareness when going forward and returning, who acts in full awareness when looking ahead and looking away, who acts in full awareness when flexing and extending his limbs, who acts in full awareness when wearing his robes and carrying his outer robe and board, who acts in full awareness when eating, drinking, consuming food and tasting, who acts in full awareness when defecating and urinating, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. Possessing this aggregate of noble virtue and this noble restraint of the faculties, and possessing this noble mindfulness and full awareness, he resorts to a secluded resting place, a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. I'll stop here for a moment. So you see, in this practice of a monk's life, when he has progressed to a certain extent, He's supposed to go and live alone in a secluded place. On returning from his alms round, after his meal, he sits down, holding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with the mind free from covetousness. He purifies his mind from covetousness. Abandoning ill will and hatred, he abides with the mind free from ill will. Compassionate for the welfare of all living beings, he purifies his mind from ill ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor. Percipient of light, mindful and fully aware, he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with the mind inwardly peaceful. He purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt. Unperplexed about wholesome states, he purifies his mind from doubt. Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by a plight and sustained thought, with rapture and pleasure born, with delight and pleasure born of seclusion. Again with the stilling of a plight and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, etc. And then he enters upon and abides in the third jhāna, and then the fourth jhāna. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past lives. He recollects his many four past lives, one birth, two births, three births, 100,000, 100,000, eons of world contraction, eons of world expansion, Thus, with their aspects and particulars, he recollects his manifold past lives. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing. He understands how beings pass on according to their actions. With his concentrated mind thus purified, etc., he directs it to the knowledge of the destruction of the taints. He understands as it actually is. This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering. He understands as it actually is. These are the taints. He understands as it actually is. These are the origin of the taints. Cessation of the taints and the way leading to the cessation of the taints. When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated, there comes the knowledge it is liberated. He understands birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. This monk is called the kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others. The one who, since he torments neither himself nor others, is here and now hungerless, extinguished and cool, and abides experiencing bliss, having himself become holy. This is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words." This is the end of the Sutta. So, here, this later part of the Sutta, the Buddha just described in more detail the four types of persons. The last type is the monk, and the Buddha gives some detail of the practice of the monk. It is what we call conduct, charana. I've taken about 52 minutes.

02-MN-52-Atthakanagara-(2010-08-09).txt

I think we can go into this another sutta. Sutta 52, Atthaka Nagara Sutta, the man from Atthaka Nagara. Thus have I heard, on one occasion the Venerable Ananda was living at Beluva Gamaka near Vesali. On that occasion, the householder Dasama of Attakanagara had arrived at Pataliputta for some business or other. Then he went to a certain monk at Kukuta's park, and after paying homage to him, he sat down at one side and asked him, where does the Venerable Ananda now live, Venerable Sir? I wish to see the Venerable Ananda. And the reply was, the Venerable Ananda is living at Beluva Gamaka near Vesali householder. When the householder Dasama had completed his business at Pataliputta, he went to the Venerable Ananda at Beluva Gamaka near Vesali. After paying homage to him, he sat down at one side and asked, Venerable Ananda, has any one thing been proclaimed by the Blessed One who knows and sees Arahant Samasambuddha, wherein if a monk abides diligent, ardent and resolute, his unliberated mind comes to be liberated, his undestroyed things come to be destroyed, and he attains a supreme security from bondage that he had not attained before? And Venerable Ananda said, Yes, householder, one such thing has been proclaimed by the Blessed One. What is that one thing, Venerable Ananda? Here, householder, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. He considers this and understands it thus. This first jhāna is conditioned and volitionally produced, but whatever is conditioned and volitionally produced is impermanent, subject to cessation. Standing upon that, he attains the destruction of the Thanes. But if he does not attain the destruction of the Thanes, then because of that desire for the Dhamma, that delight in the Dhamma, with the destruction of the five lower factors, he becomes one due to reappear spontaneously in the pure abodes, Suddhavasa, and there attain finally Bana without ever returning from that world. This is one thing proclaimed by the blessed one who knows and sees Arahant Samasambuddha, wherein if a monk abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed pains comes to be destroyed, and he attains the supreme security from bondage that he had not attained before. Stop here for a moment. So here, this layman is asking the Venerable Ananda What is that one thing? If a monk cultivates, then it is possible for him to attain liberation. And you can see here, Venerable Ananda says, the first jhāna. So, in the Buddha's teachings, you find the jhānas are of extreme importance, because the Buddha says very clearly, that unless we have attained the Jhanas, we are covered with the five hindrances. And when we are covered with the five hindrances, we cannot see clearly. And when you cannot see clearly, you cannot understand clearly. And when you cannot understand clearly, you cannot let go. Let go of the Maharashtra beat, all the sensual pleasures, all the worldly pleasures in the world. That's why the most important condition. From here actually he is trying to ask what is the most important condition. And Venerable Ananda says the first jhāna. Because of so many conditions he is just asking Venerable Ananda to name one. To name one means the most important one. Venerable Ananda says the first jhāna. Again with the stilling of applied and sustained thought a monk enters and abides in the second jhāna. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent and resolute, he attains the supreme security from bondage that he had not attained before. Again with the feeding away as well of delight, a monk enters upon and abides in the third jhana. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent and resolute, he attains the supreme security from bondage. Again with the abandoning of pleasure and pain, a monk enters and abides in the fourth jhāna. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent and resolute, he attains a supreme security from bondage that he had not attained before. Again, a monk abides, pervading one quarter with a mind imbued with lovingkindness. Likewise, the second line was the third and fourth. And He abides forbearing the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. He considers this and understands it thus. This deliverance of mind through loving-kindness, this deliverance of mind, ceto vimutti, You can say it's also liberation by mind, liberation of mind of loving-kindness, or radiation of loving-kindness by the mind. So let's use liberation by mind of loving-kindness. It's conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation. Standing upon that, it attains the destruction of the taints. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent, and resolute, he attains a supreme security from bondage. Again, a monk abides pervading one quarter with a mind imbued with compassion, likewise the second quarter, third, and fourth quarter. He considers and understands it thus. This deliverance by mind of compassion is conditioned and volitionally produced. This too is one thing proclaimed by the Blessed One wherein if a monk abides diligent, ardent and resolute, he attains a supreme security from bondage that he had not attained before. Again a monk abides pervading one quarter with a mind imbued with joy. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent, and resolute, he attains the supreme security from bondage. Again, a monk abides pervading the four quarters with equanimity, he considers, and it does. This deliverance by mind of equanimity is conditioned, and from that he attains the destruction of the taints. This too is one thing proclaimed by the Blessed One. Again, with a complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, etc., a monk attains and abides in the base of infinite space. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligent, ardent, and resolute, he attains a supreme security from bondage that he had not attained before. Again, by completely surmounting the base of infinite space, a monk enters in and abides in the base of infinite consciousness. This too is one thing proclaimed by the Blessed One, wherein if a monk abides diligently, ardent and resolute, he attains the supreme security from bondage. Again, by completely surmounting the base of infinite consciousness, where there is nothing, a monk enters and abides in the base of nothingness. This too is one thing proclaimed by the Blessed One, Arahant Sammasambuddha. wherein if a monk abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed things come to be destroyed. I remember Ananda had spoken, the householder Dasama, of Attaka Nagara said to him, Rebel Ananda, it is as if a man seeking one entrance to a hidden treasure came all at once upon eleven entrances to a hidden treasure. So too, while I was seeking one door to the Deathless, I have come all at once to hear of eleven doors to the Deathless. Just as if a man had a house with 11 doors, and when that house caught on fire, he could flee to safety by any one of these 11 doors. So I can flee to safety by any one of these 11 doors to the deathless. Venerable Sir, these sectarians would even seek a teacher's fee for their teachers. Why shouldn't I make an offering to the Venerable Ananda? Then the householder Dasama of Atakanagara assembled the Sangha of monks from Pataliputta and Vesali, and with his own hands he served and satisfied them with various kinds of good food. He presented a pair of cloths to each monk, and he presented a triple robe to the Venerable Ananda, and he had a dwelling worth five hundred kahapana built for the Venerable Ananda. That's the end of the sutra. So you notice here, Venerable Ananda, when asked what is needed to attain liberation, he mentions 11 states of Samadhi. This again stresses the point in the sutra that samadhi, concentration, attaining one-pointedness of mind is absolutely necessary for liberation. Also you see this Venerable Ananda came up to this base of nothingness. It did not include the base of neither perception or non-perception. Some other suttas I think they include the base of neither perception or non-perception and also beyond that cessation of perception and feeling. All this can lead to liberation. So this is a very important sutta in the sense that it shows very clearly that the very important condition for liberation is the various stages of Samadhi, like concentration. So we stop here for tonight. I would like to ask a question on the 6th of April. We consider one by one. Say for example, there is a form that comes before your eyes, and your eyes are in good condition, then seeing consciousness arises. And then when there is contact of the tree, then we see. But we like to think in terms of in and out. But why should there be an in and out? Because everything is in the mind. The mind, because of kamma, past life kamma, certain forms appear before the eye. For example, if a person's kamma is very good. Then beautiful forms appear before the eye. This is all conjured by the mind. And we seem to think, we seem to see the forms as outside of us. But according to quantum physics, everything that appears outside is a projection of inside. So it only appears outside. But it is the mind that is creating this show, what they call Maya in Hinduism, that there is this world. So it really appears like the outside. But for example, you consider when we are dreaming at night, and then we see ourselves in that dream, is it outside of us? It's not outside of us. It's inside our mind. The dream is inside our mind. So similarly, right now, even though the world appears outside, it's all a play of the mind. Inside and outside, it's just the mind deluding us. It's because the mind deludes us that we see ourselves in the world, and we see the world seems to be outside our body. But the whole thing, the whole world, is all inside our consciousness. Consciousness creating this play of life. So in that sense, actually, there is no inside and outside. It just appears like that. But even if you have one-pointedness of mind, if you don't understand the Dhamma, also you will not understand everything is in the mind. The Indian holy man said that ordinary person sees himself in the world. Enlightened person sees the world in himself. The whole world is inside of him. The Vinaya says they are not allowed to stay in the same place, in the sense of some people interpret as under the same roof. So if it's a different roof, technically it is okay, but in practice it is not okay. Because if a monk and a lay person stay together, for example, when we started, a lot of the time I was alone in this monastery. So if another lay woman comes and wants to stay even in another kuti, it's not proper because people will see and people will start to think and gossip. That's one thing. Secondly, if the monk is not in good control of himself, then he may break the precept. Actually, that's why, especially for new monks, the Buddha said, generally, new monks should, especially during the Vassa, in a place with other monks, for more senior monks to guide him. But the Buddha gave exceptions, like if a monk is old and he wants to, he thinks he does not have much time left and he wants to strive, then he can stay alone, not with another woman. Yes, if he can see the danger there and then he should ask them to tell the lady to move away. The problem is a new monk does not, may not see danger. You must have read it from a Mahayana story. not a true story, not possible during the Buddha's time. It might be that he did not drink a lot. If he drank a lot, he would not be in control of his mind. Possibly, there are a lot of lay Buddhists Especially like Westerners, they like to drink a bit of wine with their dinner or something. So if you don't drink too much, you are in control of your mind. But if you are not in control of your mind, it's not possible to become a Arya. Even though you may drink a cup or two, you are not intoxicated. But when you meditate, somehow it's different. So how do you, as a meditator, even if you drink a few sips, you do it daily, but you are not intoxicated. How do you feel drinking a few sips? Because it's a state of time of rising up for our health and finding blessings. Yes, but you see, it depends on how well you want to keep your precept. If you are earnest about keeping your precept, then you know there is such a precept, then you won't want to drink. Unless it is necessary. For example, some people, they are in the sales line. They have to entertain customers, have to bring out customers at night for dinner and all that. then they find it difficult to refuse to drink at all, in that case. But even then, knowing that there is such a precept, they won't take hard liquor. They might take shandy or beer or something, instead of whiskey on the rocks or something. So it's up to individual. That's why these precepts, it's not like commandments. Thou shall not drink. We are not like that. Our training precepts is we undertake to train ourselves to abstain from taking intoxicants. So Buddhism is a very, how do you say, not so extremist religion. Buddhism is very relaxed. Up to you to practice at your own pace. do what you can. If you understand more of the Dhamma, then you are more strict with yourself. If you understand less of the Dhamma, you think cincai, cincai, boleh lah. Okay, next. We've ended up with these two. Which one? Yeah, yeah, yeah, yeah. We always like to give food to the monks. I think whether you get good food or not is your karma. If your karma is no good, even if you wish for good food also you won't get. So just let karma take its course. Let karma take its course. Don't fight. The Buddha's attitude is Don't greed for it. Don't look for it. Just accept whatever comes. Good or bad, just take it with an unmoving mind. I'm still with a company that has various things to do with quarantine. And I do have to say that it's hard. And I do have to say that I do have a hard time for a certain group of people. And I see, I don't know, maybe But then, not all Arahants can do that. Only those with great psychic power like Venerable Anuruddha or Venerable Mahamoggalana, where they can see heaven and hell and all this. Otherwise, even Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha and Venerable Sariputta, the greatest wisdom, he cannot see. Venerable Anuruddha Generally the Buddha will not say when a person is alive what level he is, especially if he is an Ariya, the Buddha will not say because in the Sutas we find in the Vinaya that the Buddha doesn't want the disciples to be complacent So if they think they are already Arya, then they think no need to strive anymore. According to the Vinaya, it is not proper for a monk to because in the monks' Vinaya, this precept against talking of a monk's attainment actually came about because there was a famine and the monks were not getting enough to eat. So this group of a few monks, they thought up this idea. Why don't I praise you as an Arahant? You praise me as an Arahant. And then when the lay people get to know that we are all Arahants, then they will give us a lot of good food. So that's what they did. So the lay people gave them a lot of good food. Even the lay people that didn't have enough to eat also would give it to them. So after that, the Buddha... So from here, you can see actually it's not allowed. Not only to talk about your own attainment, even to talk of your fellow monks' attainment also is not allowed. Okay, shall we end here? I don't know.

03-MN-53-Sekha-(2010-08-10).txt

Today is the 10th of August and we come to Majjhima Nikaya Sutta 53, Sekha Sutta, the disciple in higher training. Thus have I heard. On one occasion, the Blessed One was living in the Sakyan country at Kapilavatthu in the Grodha Spa. On that occasion, a new assembly hall had recently been built for the Sakyans of Kapilavatthu. and it had not yet been inhabited by any recluse or Brahmin or human being at all. Then the Sakyans of Kapilavatthu went to the Blessed One. After paying homage to Him, they sat down at one side and said, Rebel Sir, a new assembly hall has recently been built here for the Sakyans of Kapilavatthu, and it has not yet been inhabited by any recluse or Brahmin or human being at all. Rebel Sir, let the Blessed One be the first to use it. When the Blessed One has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to our welfare and happiness for a long time. Stop here for a moment. So here you see they have this tradition. When they have a new building, they invite some monks to use it first. And nowadays there are some people who have come across this sutta and when their new house is ready, they also sometimes invite a monk to go and stay before they go in to stay. The Blessed One consented in silence. Then when they saw that He had consented, they got up from their seats, and after paying homage to Him, keeping Him on their right, they went to the assembly hall. They covered it completely with coverings and prepared seats, and they put out a large water jug and hung up an oil lamp. Then they went to the Blessed One, and after paying homage to Him, they sat down at one side and said, Honourable Sir, the Assembly Hall has been covered completely with coverings and seats have been prepared. A large water jug has been put down and an oil lamp hung up. Now is the time for the Blessed One to do as He thinks fit. Then the Blessed One dressed, and taking His bowl and outer robe, He went with the Sangha of monks to the Assembly Hall. When He arrived, He washed his feet, and then entered the hall, and sat down by the central pillar facing the east. And the monks washed their feet, and then entered the hall, and sat down by the western wall facing the east, with the Blessed One before them. And the succulents of Kapilavatthu washed their feet, and entered the hall, and sat down by the eastern wall facing the west, with the Blessed One before them. Then when the Blessed One had instructed, urged, roused and encouraged the Sakins of Kapilavatthu, we talked on the Dhamma for much of the night, He said to the Venerable Ananda, Ananda, speak to the Sakyans of Kapilavatthu about the disciple in higher training who has entered upon the way. My back is uncomfortable. I will rest it. Yes, Member Sir, the Member Ananda replied. Then the Blessed One prepared his patchwork cloak, folded in four, and lay down on his right side in the lion's pose, with one foot overlapping the other. mindful and fully aware after noting in his mind the time for rising. Stop here for a while. So you see when they invited the Buddha and the monks to come, they covered the hall completely with coverings and prepared seats, put out water for drinking and washing the feet also and hung up an oil lamp Then you notice after the Buddha came in, he sat facing the east. This is a tradition in yoga. When we meditate also, we face the east. Probably because the earth is turning in that direction. So when we face the east, it's like you are sitting in a car or in a bus facing the front. Okay. The disciple in higher training is the Arya. So the Buddha was tired after talking a lot. He wanted to lie down to rest his back. Asked Venerable Ananda to speak. Then the Venerable Ananda addressed Mahanama, the Sakyan Das. I stop here for a moment. This Mahanama is a relation of the Buddha. Seems like he's the cousin of the Buddha. Mahanama, here a noble disciple is possessed of virtue, guards the doors of his sense faculties, is moderate in eating, and devoted to wakefulness. He possesses seven good qualities, and he is one who obtains at will, without trouble or difficulty, the four jhanas that constitute the higher mind, and provide a pleasant abiding here and now. And how is a noble disciple possessed of virtue? Here, a noble disciple is virtuous. He dwells with the restraint of the patimokkha. He is perfect in conduct and resort, seeing fear in the slightest thought. He trains by undertaking the training precepts. That is how a noble disciple is possessed of virtue. I stop here for a moment. So here, remember Ananda is giving a list of the Carana. Carana is conduct or practice of the holy path. The Buddha is said to be Vijacarana Sampanno, perfect or complete or replete with conduct and knowledge. So this conduct here, the list given is virtue, God's adores of the sense faculties, moderate in eating, devoted to wakefulness, possesses seven good qualities, and attains, can obtain the four jhanas. So here, the first one, talking about virtue, monk virtue or moral conduct. A monk is restrained by the restraint of the patimokkha. The patimokkha for the Theravada monk is 227 precepts that he has to keep. And that is perfect in conduct and resort, that means his conduct resort is where he goes to for alms or for whatever. And there are certain resorts a monk is not supposed to go. For example, go to where prostitutes stay, go at the wrong time to where nuns stay, go to where a single woman stays, all that is not proper for a monk, unless he's accompanied by somebody. Seeing fear in the slightest thought, so he's very careful, even in the small precepts. And how does a noble disciple guard the doors of his sense faculties? On seeing a form with the eye, a noble disciple does not grasp at its signs and features. Since if he left the I faculty unguarded, evil and wholesome states of covetousness and grief might invade him. He practices the way of his restraint. He guards the I faculty. He undertakes the restraint of the I faculty. Similarly, on hearing a sound with the ear, smelling an odor with the nose, tasting a flavor with the tongue, touching a tangible with the body, cognizing a mind object with the mind, A noble disciple does not grasp at its signs and features, since if he left the faculties unguarded, evil, unwholesome states of covetousness and grief might invade him. He practices the way of their restraint. He guards the faculties. He undertakes the restraint of the faculties. That is how a noble disciple guards the doors of his sense faculties." This one we've seen before. A monk in training should always be careful at the six sense doors because that is where Mara can catch us. So we don't pay too much attention to the signs and features of the sense objects. And how is a noble disciple moderate in eating? Here, reflecting wisely, a noble disciple takes food neither for amusement nor for intoxication, nor for the sake of physical beauty and attractiveness. but only for the endurance and continuance of this body, for ending discomfort and for assisting the holy life, considering, thus I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless, and shall live in comfort. That is how a noble disciple is moderate in eating. And how is a noble disciple devoted to wakefulness? Here during the day, while walking back and forth and sitting, a noble disciple purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night, 10 p.m. to 2 a.m. He lies down on the right side in the lion's pose with one foot overlapping the other, mindful and fully aware, after noting in his mind the time for rising. After rising in the third watch of the night, that means from 2 to 6 a.m., while walking back and forth and sitting, he purifies his mind of obstructive states. That is how a noble disciple is devoted to wakefulness. In other words, monk in training, he sleeps the minimum that is required after he wakes up. He tries not to sleep again. And how does a noble disciple possess seven good qualities? Here a noble disciple has faith, Saddha. He places his faith in the Tathagatas, Enlightenment does. The Blessed One is Arahant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He has a sense of shame. He is ashamed of misconduct in body, speech and mind, ashamed of engaging in evil, unwholesome states. He has fear of wrongdoing. He is afraid of misconduct in body, speech and mind. Afraid of engaging in evil unwholesome deeds. This is number two. And number three is hiri otapa. He has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and affirm a holy life that is utterly perfect and pure. Such teachings as these he has learned much of, remembered, recited verbally, investigated with the mind, and penetrated well by view. Fifth one, he is energetic in abandoning unwholesome states and in undertaking wholesome states. He is steadfast, firm in striving, not remiss in developing wholesome states. Number six, he has recollection. He possesses the highest recollection and skill. He recalls and recollects what was done long ago and spoken long ago. Let's stop for a moment. Now hear this word, The translation is mindfulness. The Pali word is sati. And sati, you see here, the definition of sati. He recalls and recollects what was done long ago and spoken long ago. That means this is memory. He has a very good memory. So the proper word is recollection. And in the practice of a monk, recollection here means remembering to put your attention to recollect the four objects of sati, to always contemplate body, feelings, mind, and dhamma, the Buddha's teachings, and not to allow the mind to stray out to the six sense objects. That's why it's called recollection, because you have to remember Put your attention on only the four objects of sati and not on worldly things. Number seven, he is wise. He possesses wisdom regarding rise and disappearance. Actually, it's rise and cessation. That is noble and penetrative and leads to the complete destruction of suffering. That is how a noble disciple possesses seven good qualities. I just repeat, the first one is faith, faith in the Buddha, Dhamma and Sangha. Second is hiri, a sense of shame. Third is otapa, a fear of wrongdoing. Number four I think is bahusutta, learn much, that means he knows much Dhamma, the Buddha's Dhamma, Buddha's teachings. He is well learned. The fifth one is energetic, viriya, energetic. in cultivating wholesome states, abandoning unwholesome states. That means improving his character, the flaws in his character, he gets rid of and cultivates wholesome states. And then number six, recollection, always putting the attention on the four objects of sati, body, feeling, mind and dhamma. And number seven, wisdom. Wisdom here means being able to see impermanence, to see the rise and cessation of everything in the world. And how is a noble disciple one who obtains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and provide a pleasant abiding here and now? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters upon and abides in the first jhana. Then with the stilling of the plight and the sustained thought, he enters upon and abides in the second jhāna. With the fading away as well of delight, he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, he enters upon and abides in the fourth jhāna, which has neither pain nor pleasure and utter purity of recollection or mindfulness and equanimity. That is how a noble disciple is one who obtains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and provide a pleasant abiding here and now. These are states of samadhi and concentration. When a noble disciple has thus become one who is possessed of virtue, who guards the doors of his sense faculties, who is moderate in eating, who is devoted to wakefulness, who possesses seven good qualities, who obtains at will, without trouble or difficulty, the four jhanas that constitute the higher mind, and provide a pleasant abiding here and now. He is called one in higher training, who has entered upon the way. His eggs are unspoiled. He is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage. Suppose there were a hen with 8 or 10 or 12 eggs, which she had covered, incubated and nurtured properly. Even though she did not wish, oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch out safely, yet the chicks are capable of piercing their shells with the points of their claws and beaks and hatching out safely. So too, when a noble disciple has thus become one who is possessed of virtue, et cetera, he is called one in higher training who has entered upon the way. His aches are unspoiled. He is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage. I'll stop here for a moment. So here, if a monk cultivates all these practices stated here, then the Buddha says he is capable of enlightenment. Having arrived at that supreme, purity of sati and upeka recollection and equanimity. This noble disciple recollects his manifold past lives. Thus with their aspects and particulars he recollects his manifold past lives. This is the first breaking out like that of the hen's chicks from their shells. Having arrived at that same supreme purity of recollection and equanimity, with the divine eye which is purified and surpasses the human. This noble disciple sees beings passing away and reappearing. He understands how beings pass on according to their actions. This is his second breaking out, like that of the hen's chicks from their shells. Having arrived at that same supreme purity of recollection and equanimity, by realizing for himself with direct knowledge, this noble disciple here and now enters upon and abides in the deliverance by mind and deliverance by wisdom that are painless with the destruction of the pains. This is his third breaking out, like that of the hen's chicks from their shells. When a noble disciple is possessed of virtue, that is his conduct. When he guards the doors of his sense faculties, that is his conduct. When he is moderate in eating, that is his conduct. When he is devoted to wakefulness, that is his conduct. When he possesses seven good qualities, that is his conduct. When he is one who obtains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and provide a pleasant abiding here and now, that is his conduct. Let's stop here for a moment. So here this list is supposed to be charana, conduct or practice of a monk. According to the commentary, the first four are virtue, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, plus seven good qualities makes eleven, plus the four jhanas makes fifteen. So according to the commentary, this is the traditional interpretation of charana. Fifteen, But actually, if you take the seven good qualities as one factor, and the four jhanas as one factor, it's only six factors here. But from various suttas, like in the Majjhima Nikaya Sutta 27, and this sutta, and other suttas, we have compiled a list of ten factors. The first one is sila, which is the same. The second one is contentment, which is not mentioned here. Third is guarding the sense doors, which is here. Fourth is sati sampajani, you could say recollection and mindfulness, which is not mentioned here. And then fifth is moderation in eating. Six is devotion to wakefulness. Seven is seven good qualities. Eight is seclusion, not mentioned here, but mentioned in other suttas. Nine is abandonment of the five hindrances, also not mentioned here, but mentioned in other suttas. Ten is the four jhanas. So these are ten factors. But you take the seven good qualities to be seven factors and the four jhanas to be four factors, then we have a total of nineteen. That means we have four more factors than the traditional interpretation commentaries. And then the Here, according to commentary, vijja consists of the three knowledges of the Buddha. The first one is recollecting the past lives. The second one is having the divine eye, the heavenly eye, being able to see beings passing away and being reborn, passing away and being reborn. The divine eye is the second knowledge, according to here. The third one, is destruction of the asavas, the tains. So here, according to traditional Buddhism or the common trees, vijja consists of three knowledges. But if we combine with other suttas, we find actually vijja consists of eight knowledges. The six abhinya, the six abhinya is what one more is having the heavenly ear, that the one is being able to read others' minds. The third one is various kinds of psychic power, walking through the wall, diving into the water, into the earth like water, and coming out again. One body multiplying into many bodies, being able to sit cross-legged and fly like a bird, being able to touch the sun and the moon, et cetera. I think it's called psychokinesis. So those are another three. Then another two more is vipassana jnana, Vipassana Jnana is contemplation knowledge, contemplation of the body. And then Mano Maya Idi, mind created body. Like the Buddha, he has this ability to take out from the top of his head. a body. A body can come up from the top of his head. You can call it the astral body. In the Suttas they call it a golden colored body. Sometimes he wants to talk to his disciples because they might be meditating in the middle of the night and they are nodding, getting sleepy. He will come by sloth and topper and he goes to them with his mind created body. So to continue, when he recollects his manifold past lives with the aspects and particulars, that is his true knowledge. When with the divine eye, he sees beings passing away and reappearing and understands how beings pass on according to their actions, that is his true knowledge. When by realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints, that is his true knowledge. This noble disciple is thus said to be perfect in true knowledge, perfect in conduct, perfect in true knowledge and conduct. I'll stop here for a moment. So here you can see, perfect in true knowledge refers to the three knowledges I just mentioned. Recollecting, past lives, the heavenly eye, and destruction of the things. And this stanza was uttered by the Brahma Sanankumara. The noble clan is held to be the best of people as to lineage, but best of gods and humans is one perfect in true knowledge and conduct. One perfect in true knowledge and conduct is the Arahanna, one the liberated one. Now that stanza was well sung by the Brahma, Sanankumara, not ill sung. It was well spoken, not ill spoken. It has a meaning and is not meaningless. And it was approved by the Blessed One. Then the Blessed One rose and addressed the Venerable Ananda thus, Good, good Ananda, it is good that you have spoken to the Sakins of Kapilavatthu about the disciple in higher training who has entered upon the way. That is what the Venerable Ananda said. The teacher approved. The Sakyans of Kapilavatthu were satisfied and delighted in the Venerable Ananda's words. That's the end of the sutta. So here you see, the Buddha is explaining the conduct and the knowledges of an arahant. But this sutta, as I mentioned just now, it's not the, these two things, conduct and knowledges, in this sutta are not complete.

04-MN-54-Potaliya-(2010-08-10).txt

I come to the next sutra. Majjhima Nikaya 54, Potaliya Sutta. To Potaliya. Thus have I heard. On one occasion, the Blessed One was living in the country of the Anguttarapans, at a town of theirs named Apana. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Apana for alms. When He had wandered for alms in Apana, and had returned from His alms round, after His meal, He went to a certain grove for the days abiding. Having entered the grove, he sat down at the root of a tree. Potalia, the householder, while walking and wandering for exercise, wearing full dress with parasol and sandals, also went to the grove. And having entered the grove, he went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he stood at one side. The Blessed One said to him, There are seats, householder. Sit down if you like. When this was said, the householder Potalia thought, the recluse Gotama addresses me as householder, and angry and displeased, he remained silent. A second time, the blessed one said to him, there are seats, householder, sit down if you like. And a second time, the householder Potalia thought, the recluse Gotama addresses me as householder, and angry and displeased, he remained silent. The third time, the Blessed One said to him, There are seats, householder, sit down if you like. When this was said, the householder, Potalya, thought, The recluse, Gautama, dresses me as householder. And angry and displeased, he said to the Blessed One, Master Gautama, it is neither fitting nor proper that you address me as householder. And the Buddha said, Householder, you have the aspects, marks and signs of a householder. And he said, nevertheless, Master Gautama, I have given up all my works and cut off all my affairs. In what way have you given up all your works, householder, and cut off all your affairs? Master Gautama, I have given up all my wealth, grain, silver, and gold to my children as their inheritance. Without advising or admonishing them, I live merely on food and clothing. This is how I have given up all my works and cut off all my affairs. householder, the cutting off of affairs as you describe it is one thing. But in the noble ones discipline, the Aryan discipline, the cutting off of affairs is different. Stop here for a moment. So this man, like a lot of people, just because he has given up his money to his children, he thinks that he is He's a renunciant, but as you see later, he still has wives, children, etc., and still enjoying sensual pleasures, etc. What is the cutting off of affairs like in the Noble One's discipline, Venerable Sir? It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma, showing what the cutting off of affairs is like in the Noble One's discipline. Then listen, householder, and attend closely to what I shall say. Yes, Venerable Sir," for Talia, the householder, replied. The Blessed One said, "'Householder, there are eight things in the Noble One's discipline that lead to the cutting off of affairs. What are the eight? With the support of non-killing of living beings, the killing of living beings is to be abandoned. With the support of taking only what is given, the taking of what is not given, is to be abandoned. With the support of truthful speech, false speech is to be abandoned. With the support of unmalicious speech, malicious speech is to be abandoned. With the support of refraining from rapacious greed, rapacious greed is to be abandoned. With the support of refraining from spiteful scolding, spiteful scolding is to be abandoned. With the support of refraining from angry despair, angry despair is to be abandoned. With the support of non-arrogance, arrogance is to be abandoned. These are the eight things stated in brief without being expounded in detail that lead to the cutting off of affairs in the noble ones' discipline. I'll stop it for a moment. So the fact that the Buddha mentioned all these things, probably this man, Putalia, he still has all these blemishes, still killing, still stealing, lying, etc. Venerable Sir, it would be good if, out of compassion, the Blessed One would expound to me in detail these eight things that lead to the cutting off of affairs in the Blessed One's discipline, which have been stated in brief by the Blessed One, without being expounded in detail. Then listen, householder, and attend closely to what I shall say. Yes, rebel sir, Butalia, the householder, replied. The Blessed One said, With the support of non-killing of living beings, the killing of living beings is to be abandoned. So it was said. And with reference to what was this said? Here a noble disciple considers thus, I am practicing the way to the abandoning and cutting off of those fetters because of which I might kill living beings. If I were to kill living beings, I would blame myself for doing so. The wise having investigated would censure me for doing so. And on the dissolution of the body after death, because of killing living beings, an unhappy destination would be expected. But this killing of living beings is itself a factor and a hindrance. And while Thain's vexation and fever might arise through the killing of living beings, there are no Thain's vexation and fever in one who abstains from killing living beings. So it is with reference to this that it was said, with the support of non-killing of living beings, the killing of living beings is to be abandoned. Similarly, with the support of taking only what is given, the taking of what is not given is to be abandoned. With the support of truthful speech, false speech is to be abandoned. With the support of unmalicious speech, malicious speech is to be abandoned. With the support of refraining from rapacious Greed, a patient's greed is to be abandoned. With the support of refraining from spiteful scolding, spiteful scolding is to be abandoned. With the support of refraining from angry despair, angry despair is to be abandoned. With the support of non-arrogance, arrogance is to be abandoned. So it was said, and with reference to what was this said, here a noble disciple considers thus, I am practicing the way to the abandoning and cutting off of these factors because of which and might be all those unwholesome things. So in the same way, the Buddha says that if he did all these unwholesome actions, then he would blame himself for doing so. And the wise, having investigated his actions, would also censure him. And then on the dissolution of the body after death, an unhappy destination would be expected. These eight things that lead to the cutting of affairs in the Noble Ones' discipline have now been expounded in detail. But the cutting off of affairs in the Noble Ones' discipline has not yet been achieved entirely and in all ways," Emputalia asked. Venerable Sir, how is the cutting off of affairs in the Noble One's discipline achieved entirely and in all ways? It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma, showing me how the cutting off of affairs in the Noble One's discipline is achieved entirely and in all ways. Then listen, householder, and attend closely to what I shall say. Yes, Ramblesir, Putalia, the householder, replied. The Blessed One said, Householder, suppose a dog, overcome by hunger and weakness, was waiting by a butcher's shop. Then a skilled butcher or his apprentice would cut out a skeleton of meatless bones smeared with blood and toss it to the dog. What do you think, householder? Would that dog get rid of his hunger and weakness by gnawing by gnawing such a skeleton of meatless bones smeared with blood? No, Webster. Why is that? Because that skeleton consisted only of meatless bones smeared with blood. Eventually, that dog would weep weariness and disappointment. So too householder, a noble disciple considers thus. Sensual pleasures have been compared to a skeleton by the Blessed One. They provide much suffering and much despair, while the danger in them is great. Having seen this thus as it actually is with proper wisdom, he avoids the equanimity that is diversified. Based on diversity, he develops the equanimity that is unified. Based on unity, where clinging to the material things of the world utterly ceases without remainder. I'll stop here for a moment. This equanimity that is unified refers to the jhanas, one-pointedness of mind, to meditation. Then only, clinging to the material things of the world can cease. So here, the first, this simile of the skeleton of meatless bones smeared with blood, this is a simile for sensual pleasures. This is a very interesting sutra because it gives these seven similes for sensual pleasures in detail. We sometimes come across these seven similes in other sutras, but it is not described in detail. This sutra is described in detail. So the Buddha says that sensual pleasures When we indulge in it, it's not really satisfying. It's only for a very short time. And then the flames of desire increase more rather than decrease. That's the thing about worldly pleasures. When we enjoy worldly pleasures, our appetite becomes greater. Flames of desire become greater. And we keep chasing after this, but it is never satisfactory. So the simile here is like a dog trying to chew on these bones, which have no meat. Keeps on chewing at the bone. It becomes very tired, but it doesn't satisfy its hunger. The second simile. Householder, suppose a vulture or crow or a hawk sees a piece of meat and flew away, and then vultures, crows and hawks flew up and pecked and clawed it. What do you think, householder? If that vulture, crow or hawk does not quickly let go of that piece of meat, wouldn't it incur death or deadly suffering because of that? Yes, Member Sir. So too, householder, a noble disciple considers thus. Sensual pleasures have been compared to a piece of meat by the Blessed One. They provide much suffering and much despair, while the danger in them is great. Having seen this, thus, as it actually is, with proper wisdom, clinging to the material things of the world, utterly cease without remainder." So this second simile is a simile of a piece of meat, when a bird, a hawk or something, seizes a piece of meat. Other birds, other hawks and crows, et cetera, will go after it, try to take away the piece of meat from him. So in the same way, when we acquire property and wealth in the world, a lot of robbers and cheats and all that will try to take away your property and give you a lot of headache. If you try to guard your property, if you're a millionaire or billionaire, you have a lot of worries. The more money you have, more worries you have because the richer you are, then the more attractive your piece of meat. So a lot of crooks will be coming after you and may catch your children, kidnap your children and kill your children and all these things. Okay, the third one. Householder, suppose a man took a blazing grass torch and went against the wind. What do you think, householder? If that man does not quickly let go of that blazing grass torch, wouldn't that blazing grass torch burn his hand or his arm or some other part of his body, so that he might incur death or deadly suffering because of that? So too, householder, a noble disciple considers thus. Sensual pleasures have been compared to a grass torch by the Blessed One. They provide much suffering and much despair, but the danger in them is great. Having seen this thus, as it actually is with proper wisdom, a clinging to the material things of the world utterly ceases without remainder. So this third simile is a blazing grass torch. This man is walking with the blazing grass torch held in front of him by walking against the wind. So the wind will carry the flame towards him and burn him. So in the same way, sometimes we indulge in sensual pleasures, for example, engaging in adultery and all that, then it burns us. Whether somebody will beat you up, Or you might go to court. Your family will break up. All these things, all these problems will burn you because you chase after sensual pleasures. Or some people, they go and then indulge in sensual pleasures and then they get VED or AIDS, et cetera, and a lot of problems. Okay, the fourth one. Householder, suppose there were a charcoal pit deeper than a man's height, full of glowing coals without flame or smoke. Then a man came who wanted to live and not to die, who wanted pleasure and recalled from pain. And two strong men seized him by both arms and dragged him towards the charcoal pit. What do you think, householder? Would that man twist his body this way and that? Yes, Mabu Sir. Why is that? Because that man knows that if he falls into that charcoal pit, he will incur death or deadly suffering because of that. So to householder, a noble disciple considers thus, sensual pleasures have been compared to a charcoal pit by the Blessed One. They provide much suffering and much despair, for the danger in them is great. Having seen this thus, as it actually is with proper wisdom, clinging to the material things of the world utterly ceases without remainder." So here, a person who understands the Dhamma, he will see sensual pleasures like a charcoal pit. they can burn you. So sometimes some people having gone through the round of rebirth for a long time and having gone perhaps to hell because of adultery, when they get the chance to commit adultery or so, they will dare not do it. They know there will be a lot of suffering from it. So sensual pleasures is It's like a charcoal pit. The fifth one, householder. Suppose a man dreamt about lovely parks, lovely groves, lovely meadows, and lovely lakes. And on waking, Up he saw nothing of it, so too householder. A noble disciple considers thus, sensual pleasures have been compared to a dream by the blessed one. They provide much suffering and much despair. All the danger in them is great. Having seen this thus, as it actually is with proper wisdom, clinging to the material things of the world, utterly ceases without remainder." So this fifth simile is sensual pleasures is compared to a dream. Sometimes the thought that we are going to enjoy sensual pleasures, whether it's good food or sex or show or anything, before you indulge in it, you think so highly of it, just like daydreaming about it. But when you actually experience it, it's not all that great. So, in the same way, the Buddha says sensual pleasures is like a dream. You imagine it's all so beautiful and all that, and waking up, waking up, there's nothing. So, similarly, sometimes we go to great extent to satisfy our sensual pleasures, but we really reflect on it. Actually, like the simile given in the Magandiya Sutta, the Buddha says, sensual pleasures is like an itch. A leper, his skin, his flesh is all rotten and because of the bacteria and all that, he feels the itch so badly that he has to scratch and scratch and scratch until the blood comes out and turns to pasta. And still, He cannot satisfy that itch because it goes into his very bones. What does he do? He takes a charcoal and burns his flesh because the itch is extreme. And only then he satisfies that itch, but only for a while. Later, the itch comes back. Again, he has to scratch until the pus comes out, turns to pus, and then he has to burn himself. But the more he does it, the worse his condition becomes. So there's another simile given, the Magandya Sutta. So, okay. Householder, suppose a man borrowed goods on loan, a fancy carriage, and fine jewel earrings, and preceded and surrounded by those borrowed goods, he went to the marketplace. Then people seeing him would say, Sirs, that is a rich man. That is how the rich enjoy their wealth. Then the owners, whenever they saw him, would take back their things. What do you think, householder? Would that be enough for that man to become dejected? Yes, Mabel sir, why is that? because the owners took back their things. So two householders, a noble disciple considers thus, sensual pleasures have been compared to borrowed goods by the blessed one. They provide much suffering and much despair, while the danger in them is great. Having seen this thus, as it actually is with proper wisdom, cling to material things of the world utterly ceases without remainder. So this last one, the essential pleasures, is compared to borrowed goods. You enjoy it for a short while, it is all taken away from you. And then, not only that, when we enjoy essential pleasures in the world, our blessings reduces. We come into this world with a certain amount of blessings. As we enjoy life, our blessings reduce, keep on reducing, and then And then, in the end, when we are dying, we don't have enough blessings, we go to a woeful plane of rebirth. So, in the same way, this man, he, sensual pleasures, it's like the borrowed goods, he enjoys it, but in the end, he suffers. It's all taken away from him. Because everything in the world is impermanent. Householder, suppose there were a dense grove, not far from some village or town, within which there was a tree laden with fruit, but none of its fruit had fallen to the ground. Then the man came, needing fruit, seeking fruit, wandering in search of fruit, and he entered the grove and saw the tree laden with fruit. Thereupon he thought, This tree is laden with fruit, but none of its fruit has fallen to the ground. I know how to climb a tree, so let me climb this tree, eat as much fruit as I want, and fill my bag." And he did so. Then the second man came, needing fruit, seeking fruit, wandering in search of fruit, and taking a sharp axe, he too entered the grove and saw that tree laden with fruit. Thereupon he thought, This tree is laden with fruit, but none of its fruit has fallen to the ground. I do not know how to climb a tree, so let me cut this tree down at its root, eat as much fruit as I want, and fill my bag." And he did so. What do you think, householder, if that first man who had climbed the tree doesn't come down quickly? When the tree falls, wouldn't he break his hand or his foot or some other part of his body so that he might incur death or deadly suffering because of that? Yes, my noble sir. So too householder, a noble disciple considers thus, sensual pleasures have been compared to a fruit tree by the blessed one. They provide much suffering and much despair, while the danger in them is great. Having seen this thus as it actually is with proper wisdom, he avoids the equanimity that is diversified based on diversity, and develops the equanimity that is unified based on unity, where clinging to the material things of the world utterly ceases without remaining there. This equanimity that is diversified refers to worldly equanimity. And equanimity that is unified refers to the equanimity in jhana, when the mind becomes one-pointed. So this last simile, sensual pleasures, is compared to a fruit tree. The first man went to enjoy the fruits of the tree. And while he's enjoying the fruits of the tree, there's much danger for him because the second man is chopping the tree down. He's going to break his limbs and fall down. So in the same way, if you enjoy sensual pleasures, There are some other people also out to enjoy the same sensual pleasures that we are enjoying. So this simile is a bit similar to the first one, is it the first one or is it the second one, about the piece of meat where this bird has flew up in the air with a piece of meat and other birds come after him. So in the same way, this man is enjoying the fruit. Another man also wants to enjoy the fruit, and so he is in great danger. Having arrived at that same supreme purity of recollection and equanimity, this noble disciple recollects his manifold past lives, that is, one birth, two births, etc. Just with the aspects and particulars, he recollects his manifold past lives. Having arrived at that same supreme purity of recollection and equanimity, with the divine eye which is purified and surpasses the human, this noble disciple sees beings passing away and reappearing, and he understands how beings pass on according to their actions or kamma. Having arrived at that same supreme purity of recollection and equanimity, by realizing for himself with direct knowledge, this noble disciple here and now enters upon and abides in the deliverance by mind, and deliverance by wisdom, that are taintless with the destruction of the taints. At this point, householder, the cutting off of affairs in the Noble One's discipline has been achieved entirely and in all ways. What do you think, householder? Do you see in yourself any cutting off of affairs like this, cutting off of affairs in the Noble One's discipline, when it is achieved entirely and in all ways? And Putalia answered, Venerable Sir, who am I that I should possess any cutting off of affairs entirely and in all ways like that in the Noble One's discipline? I am far indeed, Venerable Sir, from that cutting off of affairs in the Noble One's discipline when it has been achieved entirely and in all ways. For, Venerable Sir, though the wondrous of other sects are not thoroughbreds, we imagine that they are thoroughbreds. Though they are not thoroughbreds, we fed them the food of thoroughbreds. Though they are not thoroughbreds, we set them in the place of thoroughbreds. But the monks are thoroughbreds. We imagine that they are not thoroughbreds. Though they are thoroughbreds, we fed them the food of those who are not thoroughbreds. Though they are thoroughbreds, we set them in the place of those who are not thoroughbreds. But now, when we will serve, as the wanderers of other sects are not thoroughbreds, we shall understand that they are not thoroughbreds. As they are not thoroughbreds, we shall feed them the food of those who are not thoroughbreds. As they are not thoroughbreds, we shall set them in the place of those who are not thoroughbreds. But as the monks are thoroughbreds, we shall understand that they are thoroughbreds. As they are thoroughbreds, we shall feed them the food of thoroughbreds. As they are thoroughbreds, we shall set them in the place of those who are thoroughbreds. Venerable Sir, the Blessed One has inspired in me love for recluses, confidence in recluses, reverence for recluses, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright, but had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge, and to the Dhamma, and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower, who has gone to him for refuge for life. That's the end of the sutra. So here the Buddha says that the cutting off of affairs in the Aryan discipline, that means the renunciant. The renunciant is one who cultivates, practices sila, moral conduct, and then does not enjoy sensual pleasures. and then attains the higher knowledges, the abhinyas, and culminates in liberation by mind and liberation by wisdom. This is thoroughly thorough cutting off of affairs in the Aryan discipline. So the Patali had to admit that he has not achieved any of these states. And also he realized that he was He thought those ascetics of other sects are really thoroughbreds, really proper monks. But now he realizes that the Buddha's disciples are the proper monks.

05-MN-55-Jivaka-(2010-08-10).txt

I think we have time to do one more sutta. Sutta number 55, Jivaka Sutta. Two Jivaka. The Jivaka from the Vinaya books, we know Jivaka Kumara Baccha was a personal physician of the king. And in this sutta, apparently from this sutta we can see that he has just come to know the Buddha. So he doesn't understand the Buddha so much yet. And also this sutta is about the eating of meat. It's a very important sutta where the standard, the view of the Buddha concerning meat eating is set out quite clearly. Thus have I heard, on one occasion the Blessed One was living at Radhagaha in the mango grove of Jivaka Kumarabacha. Then Jivaka Kumarabacha went to the Blessed One, and after paying homage to Him, he sat down at one side and said to the Blessed One, Venerable Sir, I have heard this, they slaughter living beings for the recluse Gautama. The recluse Gautama knowingly eats meat prepared for him from animals killed for his sake. Venerable Sir, do those who speak thus say what has been said by the Blessed One and not misrepresent Him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertions? And the Buddha said, Devaka, those who speak thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact. Devaka, I say that there are three instances in which meat should not be eaten, when it is seen, heard and suspected that the living being has been slaughtered for the monk. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten when it is not seen, not heard, and not suspected that the living being has been slaughtered for that person. I say that that meat may be eaten in these three instances. I stop here for a moment. So here, concerning meat eating, the Buddha has these two conditions, these two sets of conditions. we see, hear, or suspect that the meat has been purposely slaughtered for us, whether we are a monk or not, then we should not eat. But if we know that the meat we see, we hear, and we do not see, do not hear, and do not suspect that the meat has been purposely slaughtered, the animal has been purposely slaughtered for us, then we can eat. In other words, if we, for a layperson, a layperson goes to the market to buy meat, if it's already slaughtered, you can buy. It is permissible to eat. But if it's alive, you cannot order that animal to be slaughtered for you. For example, you cannot choose a chicken to be slaughtered. or go into a restaurant that has live fish and then you select a fish to be slaughtered for you, that is also not permissible. So like in the case of monks, generally monks when they go to lay people and beg for their food, generally the lay people do not know that the monk is coming. So if they slaughter the animal, it is slaughtered for their own family. But if the monk comes to beg for the food and they see the monk, they give a portion to the monk, then the monk may eat the meat because it was not purposely slaughtered for him. It was slaughtered for the family. This happens that the monk comes along and they give him a portion. But if the monk knows that it was purposely slaughtered, then the monk cannot eat the Also, if lay people, say, order a few chickens or a few ducks also, it's not proper because if you order a few chickens or a few ducks, they have to slaughter for you. So if you go to the market and meat is available, already slaughtered, you buy it. You don't order for another day. Pure, different, nowadays not so pure. To continue on. Here, Jivaka, some monk lives in dependence upon a certain village or town. He abides pervading one quarter with a mind imbued with loving kindness. Likewise the second, likewise the third, likewise the fourth quarter. So above, below, around and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving kindness. abundant, exalted, immeasurable, without hostility and without ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The monk accepts if he likes. When the night is ended, in the morning he dresses and taking his pole and outer robe, he goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good alms food. He does not think, how good that the householder or householder's son serves me with good alms food. If only a householder or householder's son might serve me with such good alms food in the future. He does not think thus. He eats that alms food without being tied to it, infatuated with it and utterly committed to it, seeing the danger in it and understanding the escape from it. What do you think, Jivaka? Would that monk on such an occasion choose for his own affliction or another's affliction, or for the affliction of both. No, Venerable Sir. Does not that monk sustain himself with blameless food on that occasion? Yes, Venerable Sir. I've heard this, Venerable Sir, Brahma abides in loving-kindness. Venerable Sir, the Blessed One is my visible witness to that, for the Blessed One abides in loving-kindness. Jivaka, any lust, any hate, any delusion, whereby ill-will might arise, have been abandoned by the Tathagata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. If what you said refer to that, then I allow it to you. What I said referred to precisely that, stop here for a moment. So here the Buddha says that no ill will can arise in the Buddha. He has metta, loving kindness all the time. Why no ill will can arise? Because all the lust, hatred and delusion, which is a condition for ill will to arise, have all been exterminated, eliminated. Here, Jivaka, a monk lives in dependence upon a certain village or town. He abides pervading one quarter with a mind imbued with compassion, likewise with joy, with equanimity. Likewise, the second, third, and fourth quarter, so above, below, around, and everywhere, and to all as to himself. He abides pervading the all-encompassing world with a mind imbued with these qualities, abundant, exalted, immeasurable, without hostility and without ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The monk accepts if he likes. What do you think, Divaka? Would that monk on such an occasion choose for his own affliction or for another's affliction, or for the affliction of both? No, Venerable Sir. Does not that monk sustain himself with blameless food on that occasion? Yes, Venerable Sir. I have heard this, Venerable Sir. Brahma abides in equanimity. Venerable Sir, the Blessed One is my visible witness to that. For the Blessed One abides in equanimity. Ivaka, any lust, any hate, any delusion, whereby cruelty or discontent or aversion might arise, have been abandoned by the Tathagata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. If what you said refers to that, then allow it to you. Venerable Sir, what I said refers to precisely that. Stop you for a moment. So the Buddha says, There's no possibility of any cruelty or discontent or aversion arising in him because the condition for this, that is lust, hatred and delusion, have all been eliminated by the Buddha. And then the Buddha continued, if anyone slaughters a living being for the Tathagata or his disciple, he lays up much demerit in five instances. When he says, go and fetch that living being, this is the first instance in which he lays up much demerit. When that living being experiences pain and grief on being led along with a neck halter, this is the second instance in which he lays up much demerit. When he says, go and slaughter that living being, this is the third instance in which he lays up much demerit. When that living being experiences pain and grief on being slaughtered, this is the fourth instance in which he lays up much demerit. When he provides the Tathagata or his disciples with food that is not permissible, this is the fifth instance in which he lays out much demerit. Anyone who slaughters a living being for the Tathagata or his disciple lays a much demerit in these five instances. When this was said, Jivaka Kumarabacha said to the Blessed One, It is wonderful, Venerable Sir. It is marvelous. The monks sustain themselves with permissible food. The monks sustain themselves with blameless food. Magnificent, Venerable Sir. Magnificent, Venerable Sir. From today, let the Blessed One remember me as a lay follower who has gone to him for refuge for life. end of the sutra here. So here, you can see this standard of the, that we have to uphold. If we eat meat, there must be three conditions. We don't see, we don't hear, and we don't suspect that the animal was purposely killed for us. The other thing now in the monk's precepts, The Buddha forbade monks to insist on any particular type of food unless the monk is sick. In other words, a monk cannot have preference. whether you want to eat vegetarian food or you want to eat any type of meat or anything. Because the Buddha says a monk should be easy to look after, easy for lay people to support, must not make life difficult for lay people. So whatever is given to a monk, if it's reasonable food, we should eat without having preferences. But if a monk is sick, that he needs certain type of food, then he can ask. The last thing I want to mention is that in China, they have this misconception that monks should eat meat. They say that monks should chai. Actually, this word chai means fasting. But they think it means vegetarian food. Because they have confused these two terms, sir chai and sir sook. Sir sook is taking vegetarian food. Sir chai, we know, the Muslims, when they buka puasa. Buka puasa is translated in Chinese as kai chai. So the meaning of chai in Chinese is puasa, which is fasting. And so in the Buddha's teachings, when we practice the spiritual path, we only eat in the morning, when the sun comes up, up to noon, when the sun is at the highest point. After that, we fast until the next dawn, So that's the meaning of Se Chai. And the reason they confuse it with Se Suk, taking vegetarian food, is because in China, in the year 511, there was an emperor called Liang Wu Ti. This emperor used to be a Taoist. At the age of 40, he became a Buddhist. And after that, he built a lot of monasteries and temples, et cetera, and did a lot of good deeds for the Buddhist religion. But then later, when he compared Taoist priests and Buddhist monks, Taoist priests are vegetarians. So he thought Buddhist monks taking all kinds of meat was not was not pure, so he decreed, he commanded that all monks and nuns in China must not eat meat. But from that time, it adversely affected the Sangha, because once the monks were not allowed to eat vegetarian food, then they could not go on Pindabat, could not go on alms round. And when they could not go on arms around, they had to cook their food, which is against the Vinaya. And to cook the food also, they had to look for money. They had to possess money. Again, that is against, contrary to the Vinaya. So to get money, they started to do chanting. So the lifestyle of monks in China slowly became very similar to Taoist priests. They take vegetarian food. They do chanting to get money and all this. So they could not practice like monks during the Buddha's time. During the Buddha's time, monks, because they go on alms round for their food, they could live in caves. They could live in hilltops. they could live anywhere, under the tree and all that. As the sutra say, they only bring with them their three robes and their alms bowl, and they could go anywhere, like a bird, free as a bird. And so that was ideal for the holy life, because a monk is advised by the Buddha to live alone, to live in secluded places. But once he insists on vegetarian, once the emperor insisted on vegetarian food, that really upset the lifestyle of monks in China. So I'll just end here. Yeah, I would like to meet him. I want to meet him. He's a good guy. He's a Chinese. Chinese and Indian. Chinese and Indian. He talks like he talks like he talks. He's a good guy. He's a good guy. I can't tell you how the 84,000 doors came about, but certainly it is not the Buddha's teachings. This 84,000 is one of those figures that was commonly used in India. For example, 500 is one of the common figures. If, say, for example, the numbers anywhere between say 250 to 750 and then they say maybe 500. And so 84,000 is supposed to be a very large number. So they use it actually, we know in Mahayana Buddhism they say a lot of things which are contrary to what the Buddha said. In the Buddha's teachings, there is only one path to liberation taught by the Buddha. Only one path that is important in the Buddha's teachings, and that is the Noble Eightfold Path. There is no other path that is important. But other things that are practiced are all related to the Noble Eightfold Path. Majjhima Nikaya Sutta 52, the 11 doors mentioned here are all related to the Noble Eightfold Path. But when you say 84,000 doors, Dharma doors, then it is confusing people. Practically anything also can do, just like the Mahayanas Mahayanis like to say this provisional means for example they say the Mahayana monks they don't have to keep the Vinaya to have to keep the monastic rules because it's an expedient means for the bodhisattva, then it's easier for the bodhisattva to do their work. But this is not what the Buddha says. It's very strict about the Vinaya rules. So, other things they say, like if you practice, if you cultivate hard on the spiritual path, you live alone and you meditate and all that, they say that is selfish. The Arahant path is a selfish path, they say. The Bodhisattva path is a path that benefits all beings. But that's not what the Buddha said. Say again, what position? Meditating. Yes. No, no, no. One by one. This Buddha and the Arahants, when they meditate, they face east because they are very sensitive. But for ordinary people, they are not so sensitive. It doesn't matter which direction you face. Okay? And then sleeping, when the Buddha was about to enter Nibbana, to pass away, He lay down with the head facing the north. So if you like, you can follow him with the head facing the north. But it's not always convenient. It's not always convenient. Anyway, when you fall asleep, you don't know what's going on. So it doesn't matter. Minimum sleep is different for each person. Different for each person. the more efficient your mind becomes, the less sleep you need. So we are all at different levels. So you cannot practice like the Buddha. The Buddha doesn't sleep. The Buddha and the Arahant disciples, they are said to be mindful 24 hours a day. That is why you cannot accuse them of any fault because they are mindful 24 hours a day. Even when they sleep, it's not like ordinary persons. Ordinary persons, when we sleep, we are not aware of our surroundings. But the Buddha and his arahants, they are mindful 24 hours a day and they rest fully awake. That's why like here, the Buddha said in the Sutta, the Buddha said he will lie down and take a rest. And remember Ananda was giving the talk, and Buddha was aware of all that was said. Okay, shall we end here?

06-MN-56-Upali-Part-A-(2010-08-11).txt

Today is the 11th of August, 2010. We come to Majjhima Nikaya Sutta 56, Upali Sutta. This Sutta is a bit interesting. Thus have I heard, on one occasion the Blessed One was living at Nalanda in Pavarika's mango grove. Now on that occasion, the Niganta Nataputta was staying at Nalanda with a large assembly of Nigantas. Then when the Niganta named Diga Tapasi had wandered for alms in Nalanda and had returned from his alms round, after his meal, he went to Pavaritha's mango grove to see the Blessed One. He exchanged greetings with the Blessed One. And when this courteous and amiable talk was finished, he stood at one side. As he stood there, the Blessed One said to him, Terasi Tapasi, sit down if you like. Stop here for a moment. So This is one of the rare occasions when the Buddha and his monks was at a certain place and this Nigantha Nataputta and his wanderers was also at the same place in Nalanda or the outskirts of Nalanda. Then this Nigantha by the name of Dighatapassi Diga means tall or long, and Tapasi means ascetic, from the word tapas, asceticism. So he came to see the Buddha, and the Buddha invited him to sit down. When this was said, Diga Tapasi took a low seat and sat down at one side. Then the Blessed One asked him, Tapasi. How many kinds of action does the Nigantha Nataputta describe for the performance of evil action, for the perpetration of evil action? This action here in the Pali word is kamma. And he said, friend Gotama, the Nigantha Nataputta is not accustomed to use the description action, action. The Nigantha Nataputta is accustomed to use the description rod, rod. Pali is danda. Then Tapasthi, how many kinds of rod does the Niganta Nataputta describe for the performance of evil action, for the perpetration of evil action? Friend Gotama, the Niganta Nataputta describes three kinds of rod for the performance of evil action, for the perpetration of evil action, that is the bodily rod, the verbal rod and the mental rod. How then Tapasi is the bodily rot one, the verbal rot another, and the mental rot still another? The bodily rot is one, friend Gautama, the verbal rot is another, and the mental rot is still another. Of these three kinds of rot, Tapasi, thus analyzed and distinguished, which kind of rot does the Niganta Nataputta describe as the most reprehensible for the performance of evil action? for the perpetration of evil action, the bodily rot or the verbal rot or the mental rot. Of these three kinds of rot, friend Gautama, thus analyzed and distinguished, the Nigantha Nataputta describes the bodily rot as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rot and the mental rot. Do you say bodily rot, Tapatsi? I say the bodily rot, friend Gautama. Do you say the bodily rot, Tapasi? I say the bodily rot, friend Gautama. Do you say the bodily rot, Tapasi? I say the bodily rot, friend Gautama. Thus the Blessed One made the Niganta diga Tapasi, maintain his statement up to the third time. Stop here for a moment. So here these two schools, the Buddha describes action in terms of kamma and dinigantas. Basically they are talking about the same thing, but they call it danda, rot. So here when the Buddha asked him which one is the most serious, the most reprehensible, he said the bodily rot. which is quite different from what the Buddha's teaching is. So the Buddha made him repeat it three times and he maintained it even up to the third time. Then the Niganta Diga Tapasi asked the Blessed One, and you, friend Gautama, how many kinds of rod do you describe for the performance of evil action, for the perpetration of evil action? Tapasi, the Tathagata is not accustomed to use the description Rod, Rod. The Tathagata is accustomed to use the description Action, Action. But friend Gautama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action? Tapasi, I describe three kinds of action for the performance of evil action, for the perpetration of evil action. that is bodily action, verbal action, and mental action. How then, friend Gotama, is bodily action one, verbal action another, and mental action still another? Bodily action is one tapasi, verbal action is another, and mental action is still another. Of these three kinds of action, friend Gotama, thus analyzed and distinguished, Which kind of action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action, bodily action, or verbal action, or mental action? Of these three kinds of action tapasi, thus analyzed and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much bodily action and verbal action. Do you say mental action, friend Gautama? I say mental action, Tapasi. Do you say mental action, friend Gautama? I say mental action, Tapasi. Do you say mental action, friend Gautama? I say mental action, Tapasi. Thus the Nigantha Diga Tapasi made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigantha Nataputta. I'll stop here for a moment. So you see, eh? argue with each other. They want to make sure that the other party affirms the statement a few times. But then this Digakapasi, he left the matter at that. He didn't argue further with the Buddha. Maybe he thought he was not able to argue well enough with the Buddha so he On that occasion, the Niganta Nataputta was seated together with a very large assembly of laymen from Balacca, most prominent among them being Upali. The Niganta Nataputta saw the Niganta Adiga Tapasi coming in the distance and asked him, where are you coming from in the middle of the day, Tapasi? I am coming from the presence of the recluse, Gautama Venerable Sir. Did you have some conversation with the recluse Gautama Tapasi? I had some conversation with the recluse Gautama when we served. What was your conversation with him like Tapasi? Then the Niganta, Diga Tapasi, related to the Niganta Nataputta, his entire conversation with the Blessed One. Stop here for a moment. So you see this Niganta Nataputta, being one of the six famous ascetic leaders during the Buddha's time, was often surrounded by a large group of lay followers. And then among all his lay followers in that place, the most prominent, probably the most wealthy, was Upali. When this was said, the Nigantha Nataputta told him, good, good Tapasi, the Nigantha Diga Tapasi has answered the recluse Gautama like a well-taught disciple who understands his teacher's dispensation correctly. What does the trivial mental rot count for in comparison with the gross bodily rot? On the contrary, the bodily rot is the most reprehensible for the performance of evil action, for the perpetration of evil action. and not so much the verbal rot and the mental rot. When this was said, the householder Upali said to the Niganta Nataputta, Good, good, Venerable Sir, on the part of Digha Tapasi, the Venerable Tapasi has answered the recluse Gautama like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rot count for in comparison with the gross bodily rot? On the contrary, the bodily rot is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rot and the mental rot. Now, Venerable Sir, I shall go and refute the recluse Gautama's doctrine on the basis of this statement. If the recluse Gautama maintains before me what the Venerable Digatapasi made him maintain, then just as a strong man might seize a long head rammed by the hare, and drag him to, and drag him fro, and drag him round about, so in debate I would drag the recluse Gautama to, and drag him fro, and drag him round about. Just as a strong brewer's workman might throw a big brewer's sieve into a deep water tank and taking it by the corners, might drag it to and drag it through and drag it round about. So in debate, I will drag the recluse Gautama to and drag him through and drag him round about. Just as a strong brewer's mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gautama down and shake him up and thump him about. And just as a 60-year-old elephant might plunge into a deep pond and enjoy playing the game of ham washing, so I shall enjoy playing the game of ham washing with the recluse Gautama. Ramblesir, I shall go and refute the recluse Gautama's doctrine on the basis of this statement. And Nigantha Nataputta said, go householder and refute the recluse Gautama's doctrine on the basis of this statement. For either I shall refute the recluse Gautama's doctrine or else the Nigantha diga tapasi or you yourself When this was said, the Niganta Digata Pasi said to the Niganta Nataputta, I do not think that the householder Upali should try to refute the recluse Gautama's doctrine, for the recluse Gautama is a magician and knows a converting magic by which he converts disciples of other sectarians. And Nigantha Nataputta said, it is impossible tapasi. It cannot happen that the householder Upali should go over to discipleship under the recluse Gautama. But it is possible, it can happen that the recluse Gautama might come over to discipleship under the householder Upali. Go, householder, and refute the recluse Gautama's doctrine, for either I should refute the recluse Gautama's doctrine, or else the Nigganta Adhigatapassi, or you yourself." For the second time, for the third time, the Nigganta Adhigatapassi said to the Nigganta Nataputta, I do not think that the householder Upali should try to refute the recluse Gautama's doctrine. For the recluse, Gautama is a magician and knows a converting magic by which he converts disciples of other sectarians. It is impossible, Tapasi. It cannot happen that the householder Upali should go over to discipleship under the recluse Gautama. But it is possible, it can happen that the recluse Gautama might come over to discipleship under the householder Upali. Go, householder, and refute the recluse Gautama's doctrine. For either I should refute the recluse Gautama's doctrine, or else the Niganta Diga Tapasi, or you yourself, Yes, Venerable Sir, the householder Upali replied. And he rose from his seat, and after paying homage to the Nigganta Nataputta, keeping him on his right, he left to go to the Blessed One at Pavarika's Mango Grove. Stop here for a moment. So you see this Nigganta Nataputta, he allowed this lay disciple to go and argue with the Buddha. And in other place, I think he has also allowed another one of his disciples to go and argue with the Buddha. But he himself did not go and argue with the Buddha. He should go personally, but he left it to his disciples. There, after paying homage to the Blessed One, he sat down at one side and asked the Blessed One, did the Nigantha Diga Tapasi come here? The Nigantha Diga Tapasi came here, householder. Did you have some conversation with him? I had some conversation with him, householder. What was your conversation with him like, Venerable Sir? Then the Blessed One related to the householder, Upali, his entire conversation with the Nigganta Diga Tapasi. When this was said, the householder Upali said to the Blessed One, Good, good, Venerable Sir, on the part of Tapasi, the Nigganta Diga Tapasi has answered the Blessed One like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rot count for in comparison with the gross bodily rot? On the contrary, the bodily rot is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rot and the mental rot. And the Buddha said, householder, if you would debate on the basis of truth, we might have some conversation about this. And he said, I will debate on the basis of truth, Venerable Sir. So let us have some conversation about this. So both of them agreed to argue. What do you think, householder? Here Samanigata might be afflicted, suffering, and gravely ill with an illness needing treatment by cold water, which his vows prohibit. and he might refuse cold water, though mentally longing for it, and use only the permissible hot water, thus keeping his vows bodily and verbally. Because he does not get cold water, he might die. The householder, where would the Niganta and Nataputta describe his rebirth as taking place? Remember, sir, there are gods called mind-bound. He would be reborn there. Why is that? Because when he died, he was still bound by attachment in the mind. And the Buddha said, householder, householder, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement. I will debate on the basis of truth, remember, sir. So let us have some conversation about this. And he said, Venerable Sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod. Stop here for a moment. So here, Buddha starts the argument by quoting that this Samanikanta might be sick. But they have certain, these ascetics, they have certain rules, certain vows, and one of their vows is they cannot use cold water, and only have to use hot water, I don't know why. And so, because he needs cold water, and yet longing for cold water, and he cannot get the cold water and he dies with that longing for that cold water. So this Upali agreed that because he was attached he would be reborn in a place called Mindbound. So the Buddha said that what you said is not consistent. Earlier you said that the bodily rod is more important, bodily action is more important than mental action. But here, his rebirth is not dependent on his bodily action, but dependent on his mental action because of that attachment in his mind. His place of rebirth was determined by that mental action and that mental attachment. The Buddha is showing him that the mental attachment is more important. It is the one that determines his rebirth, not the bodily action. Then the Buddha What do you think, householder? Here some niganta might be restrained with four checks, curbed by all curbs, clamped by all curbs, clenched by all curbs, and claimed by all curbs. And yet, when going forward and returning, he brings about the destruction of many small living beings. What result does the Niganta Nataputta describe for him? Remember, sir, the Niganta Nataputta does not describe what is not viewed as greatly reprehensible. But if one wills it, householder, then it is greatly reprehensible, venerable sir. But under which of the three rods does the nigganta, nakta, putta describe willing or volition, householder? Under the metal rod, venerable sir. And the Buddha said, householder, householder, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement. I will debate on the basis of truth, Venerable Sir. So let us have some conversation about this. Venerable Sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod. Stop here for a moment. So here, you can see from these arguments the Buddha put forward that the Buddha knows these Wanderers, all their rules, all their practices very well. That's how he can argue with them. So here the Buddha says that if one of them, one of the Nigantas, he has a lot of checks, a lot of rules. He's restrained by a lot of rules. And yet, when walking around, he steps on many insects and ants and all that and kill them. So is it say about it, because it is not intentional killing, then it is not greatly reprehensible. But if it is intentional killing, then it is greatly reprehensible. So the Buddha said, just now you said the mental action is not so important, but now you say the mental action is greatly reprehensible. He knows he's wrong, but he's very stubborn. He wants to maintain that his teacher is correct. So he still says that what we wrote is still the most reprehensible. And the Buddha is going to quote him the third example. What do you think, householder? In this town of Nalanda, successful and prosperous, is it populous and crowded with people? Yes, Mabu Sir, it is. What do you think, householder, suppose a man came here brandishing a sword and spoke thus, in one moment, in one instant, I will make all the living beings in this town of Nalanda into one mass of flesh, into one heap of flesh. What do you think, householder, would that man be able to do it? 10, 20, 30, 40 or even 50 men would not be able to make all the living beings in this town of Nalanda into one mass of flesh, into one heap of flesh in one moment or instant. So what does a single trivial man count for? What do you think, householder, suppose some recluse or brahmin came here possessed of supernormal power, that means psychic power, and attained to mastery of mind, and he spoke thus, I will reduce this town of Nalanda to ashes with one mental act of hate. What do you think, householder, would such a recluse or brahmin be able to do that? Rambles Sir, such a recluse of Brahmin possessed of supernormal or psychic power and attained to mastery of mind would be able to reduce 10, 20, 30, 40, even 50 Nalandas to ashes with one mental act of hate. So what does a single trivial Nalanda count for? Householder, householder, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement. I will debate on the basis of truth. So let us have some conversation about this. Venerable Sir, although the Blessed One has spoken thus, yet the bodily rot is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rot and the mental rot. Stop here. So here, the third example, the Buddha said that suppose a man came and using a sword, in one second, he wants to kill all the people in Nalanda. Is it possible? Upali said it's not possible. Even if 50 men brandishing the swords would not be able in one second to kill all the people in Nalanda. But he agreed that if a person had psychic power, some yogi, some ascetic with psychic power, he would be able to reduce all the whole town of Nalanda with all the people to ashes in one second. And not just one Nalanda, even 15 Nalandas with one mental act of hatred, he can completely wipe out, burn, kill 15 Nalandas amount of people. So even then he was still stubborn. He still maintained that the bodily rot is the most reprehensible.

07-MN-56-Upali-Part-B-(2010-08-11).txt

What do you think, Householder? Have you heard how the Dandaka, Kalinga, Meja and Matanga forests became forests? Yes, Honorable Sir. As you heard it, how did they become forests? Honorable Sir, I heard that they became forests by means of a mental act of hate on the part of seers. Householder, Householder, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement. I will debate on the basis of truth, Member Sir. So let us have some conversation about this. And he said, Venerable Sir, I was satisfied and pleased by the Venerable One's very first simile. Nevertheless, I thought I would oppose the Blessed One thus, since I desired to hear the Blessed One's varied solutions to the problem. Magnificent, Venerable Sir! Magnificent, Venerable Sir! The Blessed One has made the Dhamma clear in many ways, as though He were turning upright what had been overthrown. revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Remember, Sir, I go to the Blessed One for refuge, and to the Dhamma, and to the Sangha of monks. Let the Blessed One remember me as a lay follower who has gone to Him for refuge for a life. So in this fourth example, the Buddha asked him about these four forests, Tandaka, Kalinga Major and Matanga Forests, how did they become forests? Then he said, he heard that these places were formerly towns or cities and they were completely burned up by seers, by rishis. ascetics who had psychic power. So the Buddha quoted this to confirm that these things are possible by one mental act of hatred can kill so many people, completely burn out the town. So after this fourth example, then only he conceded that the Buddha was right. But he revealed that actually from the first argument he already saw that the Buddha was right. But he purposely opposed the Buddha just to hear what the Buddha had to say, to give some more examples because he was interested to see how the Buddha argued. And the Buddha said, investigate thoroughly, householder. It is good. So here, finally, he asked to take refuge in the Buddha Dhamma and Sangha, and to be a lay follower of the Buddha. And the Buddha said, investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly. And he said, Rambu Sir, I am even more satisfied and pleased with the Blessed One for telling me that. For the other sectarians on acquiring me as their disciple would carry a banner all over Nalanda announcing, the householder Upali has come to discipleship under us. But on the contrary, the Blessed One tells me, investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly. So for the second time, Venerable Sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. Let the Blessed One remember me as a lay follower who has gone to Him for refuge for life." So we'll stop here for a moment. So here, He's even more satisfied now with the Buddha when the Buddha tells him that don't be in a hurry to become my disciple. You investigate my teachings more. So for a second time he took refuge. And the Buddha said, Householder, your family has long supported the Nigantas, and you should consider that alms should be given to them when they come. And he said, Venerable Sir, I am even more satisfied and pleased with the Blessed One for telling me that. Venerable Sir, I have heard that the recluse Gotama says thus, Gifts should be given only to me. Gifts should not be given to others. Gifts should be given only to my disciples. Gifts should not be given to others' disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to others' disciples. On the contrary, the Blessed One encourages me to give gifts to the Negantas. Anyway, we shall know the time for that, Venerable Sir. So for the third time, Venerable Sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. Let the Blessed One remember me as a lay follower who has gone to Him for refuge for life. Stop here for a moment. So the Buddha having psychic power, probably Buddha knew that the people, these Niggantas and other external sectarians have been spreading lies about the Buddha and his disciples, saying that the Buddha is telling people to give gifts only to him and his disciples, not to others. So now the Buddha is contradicting those lies by telling him to continue to support his old teacher and disciples in Gantas. So he is even more pleased to hear that. So for the third time he took refuge. Then the Blessed One gave the householder Upali progressive instruction, that is, talk on giving, talk on virtue or moral conduct, talk on the heavens. He explained the danger, degradation and defilement in sensual pleasures and the blessing of renunciation. And he knew that the householder Upali's mind was ready receptive, free from hindrances, elated and confident. He expounded to him the special teaching, the teaching special to the Buddha, suffering, its origin, its cessation and the path. Just as a clean cloth with all marks removed would take dye evenly, so too, while the householder Upali sat there, the spotless, immaculate vision of the Dhamma arose in him. All that is subject to arising is subject to cessation. Then the householder Upali saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma. He crossed beyond doubt, did away with perplexity, gained intrepidity. and became independent of others in the teacher's dispensation. Then he said to the Blessed One, now, Venerable Sir, we must go. We are busy and have much to do. And the Buddha said, now is the time, householder, to do as you think fit. I'll stop here for a moment. So here, when the Buddha talks to a newcomer, he generally gives a graduated discourse. He talks, he starts with dana. charity and then moral conduct. Then the third one is that the result of practicing these two, charity and moral conduct, one goes to the heavens. But then even in the heavens there is this danger, degradation and defilement in sensual pleasures, the vanity of sensual pleasures. And understanding that the blessing of renunciation, how when one sees that sensual pleasures are not really satisfying, then one practices renunciation. And after that, the Four Noble Truths. Then he understood the Dhamma. You see, the basic Dhamma is that one understands impermanence. All that is subject to arising is subject to cessation. Everything in the world being impermanent, there's nothing worth holding on to. Anything in the world you hold on to, it will change and suffering will arise as a result. So Upali understood and became independent of others in the teacher's dispensation. This is a characteristic of an Arya. Once a person understands the Buddha's Dhamma, then he becomes independent of others in the teacher's dispensation. Then the householder Upali, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he left to return to his own house. There he addressed the doorkeeper thus, Good doorkeeper, from today on, I close my door to the Negantas and the Negantes. And I opened my door to the blessed ones, monks, nuns, men lay followers and women lay followers. If any Neganta comes, tell him thus, wait, venerable sir, do not enter. From today on, the householder Upali has gone over to discipleship under the recluse Gotama. He has closed his door to the Negantas and the Negantis. And he has opened it to the blessed ones, monks, nuns, laymen, followers, and women lay followers. Venerable Sir, if you need alms, wait here. They will bring it to you here. Yes, Venerable Sir, the doorkeeper replied. Stop you for a moment. So here, he's telling his worker, the doorkeeper, that to open the door only for the Buddha's disciples, not for the niggantas. The Nigganta Diga Tapasi heard, the householder Upali has gone over to discipleship under the recluse Gautama. Then he went to the Nigganta Nataputta and told him, Venerable Sir, I have heard thus, the householder Upali has gone over to discipleship under the recluse Gautama. And Nataputta said, it is impossible, it cannot happen that the householder Upali should go over to discipleship under the recluse Gautama. But it is possible, it can happen that the recluse Gautama might come over to discipleship under the householder Upali. The second time and the third time, the Nigganta Digatapasi told the Nigganta Nataputta, Venerable Sir, I have heard thus, the householder Upali has gone over to discipleship under the recluse Gotama. And the third time, this Nigganta Nataputta said it is impossible, etc. And then Digatapasi said, Venerable Sir, shall I go and find out whether or not the householder Upali has gone over to discipleship under the recluse Gotama? And his teacher said, go to Pasir and find out whether or not he has gone over to discipleship under the recluse Gautama. Then the Niganta Adiga Tapasi went to the householder Upali's house. The doorkeeper saw him coming in the distance and told him, wait, Venerable Sir, do not enter. From today on, the householder Upali has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigantas and the Nigantis, and he has opened it to the blessed ones, monks, nuns, men lay followers and women lay followers. Venerable Sir, if you need alms, wait here. They will bring it to you here. And he said, I do not eat alms, friend. And he turned back and went to the Nigantha Nataputta and told him, Venerable Sir, it is only too true that the householder Upali has gone over to discipleship under the recluse Gautama. Venerable Sir, I did not get your consent when I told you. Venerable Sir, I do not think that the householder Upali should try to refute the recluse Gautama's doctrine. For the recluse Gautama is a magician and knows the converting magic by which he converts disciples of other sectarians. And now, Venerable Sir, your householder Upali has been converted by the recluse Gautama with his converting magic. Again, Nigantha Nataputta said, it is impossible, Tapasi, cannot happen that the householder Upali should go over to discipleship under the recluse Gautama. But it is possible it can happen that the recluse Gautama might come over to discipleship under the householder Upali. A second time and a third time, the Nigantha Diga Tapasi told the Nigantha Nataputta, remember sir, it is only too true that the householder Upali has gone over to discipleship under the recluse Gautama, etc. And again, this Niganta Nataputta said, it is impossible, tapasi, it cannot happen, etc., etc. Then the Niganta Nataputta went with a large assembly of Nigantas to the householder Upali's house. The doorkeeper saw him coming in the distance and told him, wait, Vemboza, do not enter. From today on, The householder Upali has gone over to discipleship under the recluse Gautama. He has closed his door to the Nigantas and the Nigantis, and he has opened his door to the blessed ones, monks, nuns, men lay followers and women lay followers. If you need alms, wait here. They will bring it to you here." And this Niganta Nataputta said, good doorkeeper, go to the householder Upali and tell him, Venerable Sir, the Niganta Nataputta is standing at the outer gate with a large assembly of Nigantas. He wishes to see you. Yes, Venerable Sir, he replied. He went to the householder Upali and told him, Venerable Sir, the Niganta Nataputta is standing at the outer gate with a large assembly of Nigantas. He wishes to see you. And Upali said, in that case, good doorkeeper, make seats ready in the hall of the central door. Yes, Venerable Sir, he replied. And after he had made seats ready in the hall of the central door, he returned to the householder Upali and told him, Venerable Sir, the seats are made ready in the hall of the central door. Now it is time to do as you think fit. Then the householder Upali went to the hall of the central door. I sat down on the highest, best, chief, most excellent seat there. Then he told the doorkeeper, now good doorkeeper, go to the Niganta Nataputta and tell him, Venerable Sir, the householder Upali says, enter, Venerable Sir, if you wish. Yes, Venerable Sir, he replied, and he went to the Niganta Nataputta and told him, Venerable Sir, the householder Upali says, enter, Venerable Sir, if you wish. Then the Nigantha Anathaputta went to the large assembly of Niganthas to the hall of the central door. Previously even the householder Upali saw the Nigantha Anathaputta coming in the distance. He used to go out to meet him. Thus of the highest chief best, most excellent seat there with an upper row, and having arranged it all around, have him seated on it. But now, while seated himself on the highest, best chief, most excellent seat, he told the Niganta, Nakaputta, Venerable Sir, there are seats, sit down if you wish. When this was said, the Niigata Nataputta said, Householder, you are mad. You are an imbecile. You went saying, Venerable Sir, I shall refute the recluse Gautama's doctrine. And you have come back all caught up in a vast net of doctrine. Just as if a man went to castrate someone and came back castrated on both sides. Just as if a man went out to put out someone's eyes and came back with both his eyes put out. So you too, householder, when saying, remember, sir, I shall refute the recluse Gautama's doctrine, and you have come back all caught up in the vast net of doctrine. Householder, you have been converted by the recluse Gautama with his converting magic. Let's stop here for a moment, so you can see, this Kinikanta Nataputta, he was very angry, very mad at his former disciple, calling him imbecile, calling him mad and all that. And Upali replied, auspicious is that converting magic, Venerable Sir, good is that converting magic. Venerable Sir, if my beloved kinsmen and relatives were to be converted by this conversion, it would lead to the welfare and happiness of my beloved kinsmen and relatives for a long time. If all nobles were to be converted by this conversion, it would lead to the welfare and happiness of the nobles for a long time. If all Brahmins, all merchants, all workers were to be converted by this conversion, it would lead to the welfare and happiness of them for a long time. If the world with its gods, Maras and Brahmas, this generation with its recluses and Brahmins, its princes and its people, were to be converted by this conversion, it would lead to the welfare and happiness of the world for a long time. As to this, Venerable Sir, I shall give you a simile, for some wise men here understand the meaning of a statement by a simile. Remember Sir, there was once a Brahmin who was old, aged and burdened with years, and he had as a wife a young Brahmin girl who was pregnant and near her confinement. Then she told him, go Brahmin, buy a young monkey in the market and bring it back to me as a playmate for my child. He replied, Wait, madam, till you have born the child. If you bear a boy, then I will go to the market and buy a young male monkey and bring it back to you as a playmate for your little boy. But if you bear a girl, then I will go to the market and buy a young female monkey and bring it back to you as a playmate for your little girl. For the second time she made the same request and received the same answer. For the third time she made the same request. Then since his mind was bound with to her with love. He went to the market, bought a young male monkey, brought it back and told her, I have bought this young male monkey in the market and brought it back to you as a playmate for your child. Then she told him, go Brahmin, take this young male monkey to Ratapani, the Daya's son, and tell him, good Ratapani, I want this young male monkey dyed the color called Yellow Angwan, pounded and repounded and smoothed out on both sides. Then since his mind was bound to her with love, he took the young male monkey to Ratapani, the Daya's son, and told him, Good Ratapani, I want this young male monkey dyed the color called Yellow Anggun, pounded and repounded and smoothened out on both sides. Pratapani, the Daya's son, told him, Venerable Sir, this young male monkey will take a dying, but not a pounding or a smoothening out. So too, Venerable Sir, the doctrine of the foolish Niganthas will give delight to fools, but not to the wise, and he will not withstand testing or being smoothened out. So here he is giving this simile that just as that monkey cannot stand being pounded, re-pounded and smoothened out, similarly the Nibbanta's teaching will not stand testing or being smoothened out. Then Venerable Sir, on another occasion, that Brahmin took a pair of new garments to Rathapani, the Daya's son, and told him, Good Rathapani, I want this pair of new garments dyed the color called Yellow Angon, pounded and repounded and smoothened out on both sides. Rathapani, the Daya's son, told him, Venerable Sir, this pair of new garments will take a dyeing and a pounding and a smoothening out. So too, Venerable Sir, the doctrine of the Blessed One, Arahant Samasambuddha, will give delight to the wise, but not to fools, and you will withstand testing and being smoothened out. The Assembly and the King know you thus. The householder Upali is a disciple of the Niganta Nataputta. Whose disciple should we consider you to be?" When this was said, the householder Upali rose from his seat, arranging his upper robe on one shoulder. He extended his hands in reverential salutation in the direction of the Blessed One and told the Niganta Nataputta. In that case, Venerable Sir, here whose disciple I am. He is the wise one who has cast off delusion, abandoned the heart's wilderness, victor in battle. He knows no anguish, is perfectly even-minded, mature in virtue, of excellent wisdom, beyond all temptations. He is without stain. The Blessed One is He, and I am His disciple. Free from perplexity, he abides contented, spurning worldly gains, a vessel of gladness, a human being who has done the recluse's duty, a man who bears his final body, is utterly peerless and utterly spotless. The Blessed One is he, and I am his disciple. He is free from doubt and skillful, the discipliner and excellent leader. None can surpass His resplendent qualities. Without hesitation, He is the illuminator. Having severed conceit, He is the hero. The Blessed One is He, and I am His disciple. The leader of the herd, He cannot be measured. His depths are unfathomed. He attained to the silence. Provider of safety, possessor of knowledge, He stands in the Dhamma, inwardly restrained. Having overcome all bondage, He is liberated. The Blessed One is He, and I am His disciple. The Immaculate Tasker, living in remoteness, with fetters all shattered, fully free, skilled in discussion, imbued with wisdom. His banner lowered, he no longer lusts. Having tamed himself, he no more proliferates. The blessed one is he, and I am his disciple. The best of seers with no deceptive schemes gain the triple knowledge, attain to holiness. His heart cleansed, a master of discourse. He lives ever tranquil, the finder of knowledge. The first of all givers is ever capable. The Blessed One is He, and I am His disciple. He is the Noble One, developed in mind, who has gained the goal and expounds the truth. Endowed with mindfulness and penetrative insight, He leans neither forwards nor back, free from perturbation, attained to mastery. The Blessed One is He, and I am His disciple. He has fared rightly and abides in meditation, inwardly undefiled, in purity perfect, is independent, and altogether fearless. Living secluded, attained to the summit, having crossed over himself, he leads us across. The blessed one is he, and I am his disciple, of supreme serenity, with extensive wisdom, a man of great wisdom, devoid of all grief. He is the Tathagata, he is the sublime one, the person unrivaled, the one without equal, he is intrepid, proficient in all, the Blessed One is He, and I am His disciple. He has suffered craving and become the Enlightened One, cleared of all clouds, completely untainted, most worthy of gifts, most mighty of spirits, most perfect of persons, beyond estimation, the greatest in grandeur, attained the peak of glory, the Blessed One is He, and I am His disciple. And Nigantha Anathaputta asked, when did you concoct that hymn of praise to the recluse Gautama householder? And he said, Venerable Sir, suppose there were a great heap of many kinds of flowers, and then a clever garland maker or garland maker's apprentice were to knot them into a multi-colored garland. So too, Venerable Sir, the blessed one has many praiseworthy qualities, many hundred praiseworthy qualities. Who, Venerable Sir, would not praise a praiseworthy? Then since the Nibbhanta Nataputta was unable to bear this honor done to the blessed one, hot blood there and there gushed from his mouth. That's the end of the sutta. So you can see from this sutta, it's quite interesting how they argue. And even after this prominent person has come to become a disciple of the Buddha, the Buddha was not all that eager to to publicize that he has come over, not like the other sectarians. Like Upali said, if other sectarians were to win over to discipleship, there would be a parade all over town and broadcast to everybody.

08-MN-57-Kukkuravatika-(2010-08-11).txt

Now we come to the next sutta, 57th, Kukuravatikasutta, the dog duty ascetic. Thus have I heard. On one occasion the Blessed One was living in the Kolian country in a town of the Kolians named Alida Vassana. Then Puna, son of the Kolians, an ox duty ascetic, and also Senia, a naked dog duty ascetic, went to the Blessed One. Punna, the ox-duty ascetic, paid homage to the Blessed One and sat down at one side, while Senya, the naked dog-duty ascetic, exchanged greetings with the Blessed One, and when his courteous and amiable talk was finished, he too sat down at one side, curled up like a dog. Punna, the ox-duty ascetic, said to the Blessed One, Remember, sir, this Senya is a naked dog-duty ascetic who does what is hard to do. He eats his food when it is thrown to the ground. He has long taken up and practiced that donk duty. What will be his destination? What will be his future course? And the Buddha said, enough punah. Let that be. Do not ask that. Stop here for a moment. He's one of the two types of ascetics in India. One is a donk, ox duty ascetic. That means he behaves just like an ox. He will eat grass. Walk on all fours. and maybe move like a cow or whatever. And this dog beauty aesthetic, he behaves just like a dog. Walk on all fours, maybe bark. And when people give him food, he tell people to throw it on the ground, he'll eat it from the ground. And he sleeps lying curled up like a dog. So his friend, Puna, asked the Buddha, Senya is practicing his dog-duty asceticism very hard. After he dies, where will he take rebirth? The Buddha said, don't ask me that. The second time and the third time, Punna, the ox-duty ascetic, said to the Blessed One, Venerable Sir, this Senya is a naked dog-duty ascetic who does what is hard to do. He eats his food when he is thrown to the ground. He has long taken up and practiced that Dong duty. What will be his destination? What will be his future cause? And the Buddha said, Well, Punna, since I certainly cannot persuade you when I say, Enough, Punna, let that be. Do not ask me that. I shall therefore answer you. Here, Punna, someone develops the dog duty fully and uninterruptedly, develops the dog habit fully and uninterruptedly, he develops the dog mind fully and uninterruptedly, he develops the dog behaviour fully and uninterruptedly. Having done so, on the dissolution of the body after death, he reappears in the company of dogs. But if he has such a view as this, By this virtue or observance or asceticism or holy life, else I shall become a great god or some lesser god. That is wrong view in his case. Now there are two destinations for one with wrong view, I say. Hell or the animal realm. So Punna, if his dog duty succeeds, it will lead him to the company of dogs. If it fails, it will lead him to hell. I'll stop here for a moment. So that's why you see the Buddha did not want to reply. a very pleasant hearing reply. The Buddha says, because he's practicing like a dog, everything he does is like a dog, and he's also thinking like a dog, etc. So because of that, he's likely to be reborn as a dog. But if he has the wrong view, then because of this ascetic practice, he's going up to heaven. And the Buddha says, wrong view has two consequences. Either the animal realm, or if as a result of the wrong view, you do something even worse, some evil karma, then you will go to hell. So if the dog duty succeeds, you will be reborn as a dog. If it fails, you will go to hell or the animal realm. And this was said, Xenia, the naked dog duty ascetic, cried out and burst into tears. Then the Blessed One told Puna, son of the Kolyans, the ox-duty ascetic, Puna, I could not persuade you when I said, enough, Puna, let that be, do not ask me that. Then Senia, the naked dog-duty ascetic said, Venerable Sir, I am not crying because the Blessed One has said this about me, but because I have long taken up and practiced this dog-duty. Venerable Sir, this Puna, son of the Kolyans, is an ox-duty ascetic. He has long taken up and practiced that ox duty. What will be his destination? What will be his future course? And the Buddha said, enough Senya. Let that be. Do not ask me that. I'll stop here for a moment. So here, when Senya, the dog duty ascetic, heard that he's either going to be reborn as a dog or in the animal, or in hell, then he cried out loudly. And then when the Buddha said, I ask you not to ask me that. And then Senya said, he's crying, not because of what the Buddha said about his being reborn there, but because he feels he had been cheated for so many long years. He has practiced this with the belief that he will go to heaven. It's like some people nowadays, all the wrong views. You think you join us in the journey, you go to heaven. this monk here, or you chant the Buddha's name, you go to heaven, all this, in the end when they find out, it's wrong view, it's too late. So he's crying because he's so angry that he has been cheated for so long. He has been so foolish to believe that he will go to heaven for his practice. So now he's asking the Buddha to say what is the future destination of Punna, the ox-duty ascetic. And the Buddha said, don't ask me that. The second time and the third time, Senya, the naked dog-duty ascetic, asked the Blessed One, Venerable Sir, this Punna, son of the Koliens, is an ox-duty ascetic. He has long taken up and practiced that ox-duty. What will be his destination? What will be his future course? And the Buddha said, well, Senya, since I certainly cannot persuade you when I say, enough, Senya, let that be. Do not ask me that. I shall therefore answer you. Here, Xenia, someone develops the ox's duty fully and uninterruptedly. He develops the ox's habit fully and uninterruptedly. He develops the ox's mind fully and uninterruptedly. He develops the ox's behavior fully and uninterruptedly. Having done so, on the dissolution of the body after death, he reappears in the company of oxen. But if he has such a view as this, by this virtue or observance or asceticism or holy life, I shall become a great god or some lesser god. That is wrong view in his case. Now, there are two destinations for one with wrong view, I say. Hell or the animal realm. So Senya, if his dog duty succeeds, it will lead him to the company of oxen. If it fails, it will lead him to hell. I stop here for a moment. So here, similarly, the Buddha says, This guy keeps acting like an ox and behaving like an ox and thinking like an ox, etc. So it's natural that he'll be reborn as an ox. But if he has a wrong view, then it may even lead him to hell. And this was said, Puna, son of the Kolians, the ox-duty ascetic, cried out and burst into tears. Then the Blessed One told Senya, the naked dog-duty ascetic, Senya, I could not persuade you and I said, enough senior, let that be, do not ask me that. Then Puna, the ox duty ascetic said, Venerable Sir, I am not crying because the Blessed One has said this about me, but because I have long taken up and practiced this ox duty. Stop here for a moment. So here he is also saying he is not crying because the Buddha says he will be reborn in a woeful plane, but because he is so angry that he has been cheated, He has long believed that he will, by this practice, be reborn in heaven. That's why he's so angry that he cried. Remembered Sir, I have confidence in the Blessed One thus. The Blessed One is capable of teaching me the Dhamma in such a way that I can abandon this ox duty and that this sannyāsa, the naked dog duty ascetic, can abandon that dog duty. Then Pūṇā listened and attended closely to what I shall say. Yes, remembered Sir, he replied. The Blessed One said, Puna, there are four kinds of actions proclaimed by me after realizing them for myself with direct knowledge. What are the four? There is dark action with dark result. There is bright action with bright result. There is dark and bright action with bright and dark resolve. There is action that is neither dark nor bright, with neither dark nor bright resolve. Action that leads to the destruction of action. And what Puna is? Dark action with dark resolve. Here, someone generates an afflictive bodily volition, an afflictive verbal volition, an afflictive mental volition. Having generated an afflictive bodily volition, an afflictive verbal volition, and an Afflictive Mental Volition, he reappears in an Afflictive World. When he has reappeared in an Afflictive World, Afflictive Contacts touch him. Being touched by Afflictive Contacts, he feels Afflictive Feelings, extremely painful, as in the case of beings in Hell. Thus, a being's reappearance is due to Being. One reappears through the actions one has performed. When one has reappeared, contacts touch one. Thus I say, beings are the heirs of their actions. This is called dark action with dark result. Stop here for a moment. So here the Buddha is talking about dark action. Dark action means unwholesome bodily volition, unwholesome verbal volition and unwholesome mental volition. That means the three evil kammas. And because of doing the three evil kammas, he is reborn in a world where he suffers. So the Buddha says being's reappearance is due to being. Being what type of person? If you behave as a certain type of being, then you are reborn as that type of being. So like in the case of the dog duty ascetic, he behaves like a dog, so he is reborn as a dog. The ox duty ascetic behaving like an ox will be reborn as an ox. This is dark action with dark result. And what Puna is bright action with bright result. Here someone generates an unafflictive bodily volition, an unafflictive verbal volition, an unafflictive mental volition. Having generated an unafflictive bodily volition, an unafflictive verbal volition, an unafflictive mental volition, he reappears in an unafflictive world. When he has reappeared in an unafflictive world, unafflictive contacts touch him. Being touched by unafflictive contacts, he feels unafflictive feelings, extremely pleasant, as in the case of the gods of repulgent glory. Thus a being's appearance is due to being. One reappears through the actions one has performed. When one has reappeared, contacts touch one. Thus I say, beings are the heirs of their actions. This is called bright action with bright result. Stop here for a moment. So here the Buddha is talking about someone who generates wholesome karma, wholesome body, verbal and mental volition or karmas. And because of that, of course not harming anyone, he reappears. in a world where he is not harmed at all and a very pleasant world. So this is bright action and bright result. And what Puna is dark and bright action with dark and bright result. Here someone generates a bodily volition that is both afflictive and unafflictive. A verbal volition that is both afflictive and unafflictive. A mental volition that is both afflictive and unafflictive. Having generated a bodily volition, a verbal volition, a mental volition that is both afflictive and unafflictive. He reappears in a world that is both afflictive and unafflictive. He has reappeared in a world that is both afflictive and unafflictive. Both afflictive and unafflictive contacts touch him. Being touched by both afflictive and unafflictive contacts He feels afflictive and unafflictive feelings, mingle, pleasure and pain, as in the case of human beings, and some gods, and some beings in the lower worlds. Thus a being's reappearance is due to being. One reappears to the actions one has performed. When one has reappeared, context touch one. Thus I say beings are the heirs of their actions. This is called dark and bright action with dark and bright result. Stop here for a moment. So here, the Buddha is talking about beings. who do both wholesome and unwholesome deeds. So they are reborn in the world where they experience both pleasure and pain like human beings. Many of us human beings, we enjoy life, but at the same time, aging, sickness and death will make us suffer. And what Punna is action that is neither dark nor bright. With neither dark nor bright result, action that leads to the destruction of action, Therein, the volition in abandoning the kind of action that is dark with dark result, and the volition in abandoning the kind of action that is bright with bright result, and the volition in abandoning the kind of action that is dark and bright with dark and bright result. This is called action that is neither dark nor bright, with neither dark nor bright result, action that leads to the destruction of action. These are the four kinds of action proclaimed by me after realizing them for myself with direct knowledge. Stop for a moment. So this last one refers to one who practices the holy path. One who practices the holy path, they are not interested to do dark actions and wholesome deeds. They are also not interested to do wholesome deeds like charity or mixed deeds. So this leads to the disruption of action or karma. When this was said, Puna, son of the Kolians, the dog, the ox-duty ascetic, said to the Blessed One, Magnificent Venerable Sir, Magnificent Venerable Sir, the Blessed One has made the Dhamma clear in many ways, etc. From today, let the Blessed One remember me as a lay follower who has gone to Him for refuge, for life. Varsenia, the naked dog-beauty ascetic, said to the Blessed One, Magnificent Venerable Sir, the Blessed One has made the Dhamma clear in many ways, as though He were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to the Blessed One for refuge, and to the Dhamma, and to the Sangha of monks. I will receive the going forth under the Blessed One. I would receive the full ordination. And the Buddha said, Siddhiya, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma Vinaya lives on probation for four months. At the end of four months, if the monks are satisfied with him, they give him the going forth and the full ordination to the monk state. But I recognize individual differences in this matter. Stop here for a moment. So, in the end, Punna just took refuge and became a lay follower. Whereas, Seni, the dog duty ascetic, decided to become a monk under the Buddha. So, the Buddha told him, people who belong to other sects, when they want to ordain as a Buddhist monk, they have to live on probation for four months. During this whole month, the monks will see whether he has given up all the wrong views that he had before. If he has given up all the wrong views, then only they give him the higher ordination. Otherwise, they won't give him the higher ordination. And he said, Remember sir, if those who formerly belong to another sect and desire the going forth and the full ordination in this Dharma Vinaya, live on probation for four months, and if at the end of four months, the monks being satisfied with them, give them the going forth and the full ordination to the monk state, then I will live on probation for four years. At the end of four years, if the monks are satisfied with me, let them give me the going forth and the full ordination to the monk state. Then Xenia, the naked, dark-beauty ascetic, perceived the going forth under the Blessed One, and he received the full ordination. And soon, not long after his full ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, remembered Xenia by realizing for himself with direct knowledge here and now entered the pond and abided in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew, birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. And the Venerable Sr. became one of the Arahants. It's the end of the Sutta. So here, because The Buddha said you have to go on probation for four months. He said he's willing to be on probation for four years. So the Buddha saw that he was so sincere to receive the ordination. The Buddha straight away, immediately gave him the full ordination without the four months probationary period. And then it is stated here, and soon, not long after his full ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Sinha, by realizing for himself with direct knowledge, here and now entered upon and abided in the supreme goal of the holy life. That means he became an Arahant. But even though here, you see, soon, not long after his full ordination, It's not that quick because normally when a person becomes a monk, he has to live with a teacher for five years, at least five years, during which he learns the suttas and the Vinaya. Then after five years, if he knows enough suttas and Vinaya, then he's allowed to go and live alone. And when they live alone, they struggle for quite a number of years. Normally, at least 10, 20 years. So even Hindu here, it says, soon, not long after his ordination, he will be 10, 20 years. So these two suttas are quite interesting. So we end here. Anything to discuss? Yes, generally the Sangha, because when he is on probation This person will live with other monks in the monastery. So all of them will observe his behavior. And at the end of four months, for example, the monks hold a meeting and will ask, is there anyone who objects to his ordination? So if nobody objects, then they will ask a senior monk to ordain him. So if someone objects, then he and it's a reasonable objection that he is not allowed to ordain. So since he, everybody, all the monks have a chance to have a say in his ordination, so that means he is dependent on all the monks. A person can be as an animal as a dog. How do you put yourself on this earth? Do you do anything about it? the Buddha says if you have wrong view you have wrong view you can be reborn in the animal realm or the hell realm when the Buddha says you have wrong view that means you don't understand kamavipaka because if you understand kamavipaka then you won't behave like an animal if you don't understand kamavipaka Then you behave like an animal and you do what animals does. Animals, they don't do good deeds at all. But the animal, not like the animal, but hell. Hell, just now I mentioned, if on top of the wrong view, they do something evil. It's easy to do something evil if you think like a dog, if you think like a It's not so difficult to do something wrong. Okay, shall we end here?

09-MN-58-Abhayarajakumara-59-Bahuvedaniya-(2010-08-12).txt

Today is the 12th of August and we come to Majjhima Nikaya Sutta 58, Abhaya Rajakumara Sutta to Prince Abhaya. Thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. Then Prince Abaya went to the Niganta Nataputta, and after paying homage to him, sat down at one side. Thereupon, the Niganta Nataputta said to him, Come, Prince, refute the recluse Gautama's doctrine, and a good report of you will be spread to this effect. Prince Abaya has refuted the doctrine of the recluse Gautama, who is so powerful and mighty. But how, Venerable Sir, shall I refute his doctrine? Come, Prince, go to the recluse Gautama and say, Venerable Sir, would the Tathagata utter speech that would be unwelcome and disagreeable to others? If the recluse Gautama on being asked thus answers, the Tathagata Prince would utter speech that would be unwelcome and disagreeable to others. Then say to him, Then rebel, sir, what is the difference between you and an ordinary person? For an ordinary person would also utter speech that would be unwelcome and disagreeable to others. But if the recluse Gautama on being asked us answers that the Tathagata prince would not utter speech that would be unwelcome and disagreeable to others, then say to him, then, Venerable Sir, why have you declared of Devadatta? Devadatta is destined for the states of deprivation. Devadatta is destined for hell. Devadatta will remain in hell for the aeon. Devadatta is incorrigible. Devadatta was angry and dissatisfied with that speech of yours. When the recluse Gautama is posed this two-horned question by you, he will not be able either to gulp it down or throw it up. If an iron spike was stuck in a man's throat, he would not be able either to gulp it down or throw it up. So too, Prince, when the recluse Gautama is posed this two-horned question by you, he will not be able either to gulp it down or throw it up. Stop here for a moment. So here we have another instance where this Nigantha Nataputta, instead of going personally to go and argue with the Buddha, now he's calling another of his disciples, this Prince Abhaya, to go and argue with the Buddha. And he used this opportunity when the Buddha When this Devadatta, this disciple of the Buddha, he caused a schism and he split the Sangha and started another Sangha. the Buddha asked Sariputta, Venerable Sariputta and Mahamoggalana to tell the public that Devadatta, whatever Devadatta says and does has nothing to do with the Buddha and also that Devadatta is incorrigible and will go to hell for an aeon after he passes away. So he asked this Prince Abhaya to pose this two-horned question, whether the Buddha would say something that would be unwelcome and disagreeable to others, that means unpleasant speech. So, if he answers either way, this Nigganta Nataputta thing, he will be in trouble. Yes, noble Sir, Prince Abaya replied. Then he rose from his seat, and after paying homage to the Niganta Nataputta, keeping him on his right, he left and went to the Blessed One. After paying homage to the Blessed One, he sat down at one side, looked at the sun and thought, it is too late today to refute the Blessed One's doctrine. I shall refute the Blessed One's doctrine in my own house tomorrow. Then he said to the Blessed One, Rebel Sir, let the Blessed One with three others consent to accept tomorrow's meal from me. The Blessed One consented in silence. Then, knowing that the Blessed One had consented, Prince Abaya rose from his seat, and after paying homage to him, keeping him on his right, he departed. Stop here for a moment. So here, this Prince of Bahia, he thought it was too late to argue with the Buddha because it might take some time. And besides, he thought if he argues in his own home, in his own house, in his own territory, it might be advantageous to him. So he invited the Buddha and three other monks, that means the Sangha, A Sangha of monks comprises at least four monks, and so he invited the Buddha and three other monks to his house. When the Buddha consents, he keeps silent, so they know. Then when the night had ended, it being morning, the Blessed One dressed, and taking His bowl and outer robe, He went to Prince Abaya's house and sat down on the seat made ready. Then with His own hands, Prince Abaya served and satisfied the Blessed One with various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya took a low seat, sat down at one side and said to the Blessed One, Venerable Sir, would a Tathagata utter such speech as would be unwelcome and disagreeable to others? And the Buddha said, There is no one-sided answer to that, Prince. Then, Venerable Sir, the Ningantas have lost in this. Why do you say this, Prince? Then, Venerable Sir, the Niggantas have lost in this. Prince Abhaya then reported to the Blessed One his entire conversation with the Nigganta Nataputta. So instead of saying yes or no, the Buddha said, this is not a one sided answer. In other words, sometimes the answer can be yes, sometimes it can be no, it's not definite. So Then this prince, he thought, then this Nigantas have lost this argument. Now on that occasion, a young tender infant was lying prone on Prince Abaya's lap. Then the Blessed One said to Prince Abaya, what do you think, Prince, if while you or your nurse were not attending to him, this child were to put a stick or a pebble into his mouth, what would you do to him? Remember, sir, I would take it out. If I could not take it out at once, I would take his head in my left hand and crooking a finger of my right hand. I would take it out even if it meant drawing blood. Why is that? Because I have compassion for the child. Stop here for a moment. So this action of putting the finger into the child's mouth and taking out the stone, even if it meant causing blood to flow, is, you can say, action that is unwelcome and disagreeable to the child. But in this case, it's necessary, otherwise he'll choke to death. So by this example, the Buddha is trying to say that sometimes out of compassion, he may utter a speech that would be unwelcome and disagreeable to the person, but it is necessary. And it is because of compassion that he has to speak like that, just as in this case. Although that action is disagreeable and unwelcome to the child, yet it is necessary, so he has to do it. then the Buddha continued. So two prints, such speech as the Tathagata knows to be untrue, incorrect and unbeneficial, and which is also unwelcome and disagreeable to others, such speech that the Tathagata does not utter. Such speech as the Tathagata knows to be true and correct, but unbeneficial, and which is also unwelcome and disagreeable to others, such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true, correct and beneficial, but which is unwelcome and disagreeable to others, the Tathagata knows the time to use such speech. Such speech as the Tathagata knows to be untrue, incorrect and unbeneficial, but which is welcome and agreeable to others. Such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true and correct, but unbeneficial, and which is welcome and agreeable to others. Such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true, correct and beneficial, and which is welcome and agreeable to others. The Tathagata knows the time to use such speech. Why is that? Because the Tathagata has compassion for beings. Let's stop here for a moment. So here you see what the Buddha is trying to say is that the utter speech that is true, correct, and beneficial to others. And whether it is welcome or not, to others. He knows the time to use it. Because of compassion for beings, he has to speak what is true, what is correct and what is beneficial. When learned nobles, learned Brahmins, learned householders, and learned recluses, after formulating a question, then go to the Blessed One and pose it. Has there already been in the Blessed One's mind the thought, if they come to me and ask me thus, I shall answer thus? Or does that answer occur to the Tathagata on the spot? As to that, Prince, I shall ask you a question in return. Answer it as you choose. What do you think, Prince, are you skilled in the parts of a chariot? Yes, Member Sir, I am. What do you think, Prince, when people come to you and ask, what is the name of this part of the chariot? Has there already been in your mind the thought, if they come to me and ask me thus, I shall answer them thus? Or does that answer occur to you on the spot? Remember Sir, I am well known as a charioteer, skilled in the parts of a chariot. For all the parts of a chariot are well known to me. That answer would occur to me on the spot. So to Prince, when learned nobles, learned Brahmins, learned householders, and learned recluses, after formulating a question, then come to the Tathagata and pose it. The answer occurs to the Tathagata on the spot. Why is that? That element of things has been fully penetrated by the Tathagata through the full penetration of which the answer occurs to the Tathagata on the spot. When this was said, Prince Abhaya said, Magnificent Venerable Sir, Magnificent Venerable Sir, the Blessed One has made the Dhamma clear in many ways, etc. From today, let the Blessed One remember me as a lay follower who has come to Him for refuge for life. That's the end of the Sutta. So the Buddha says, speech that is untrue, he doesn't speak, or incorrect, he doesn't speak, or unbeneficial, he doesn't speak. But he speaks speech that is true, correct, and beneficial. And whether that speech is welcome and agreeable to others or not, Since it is beneficial to others, he would still say it, but he would know the right time to use that speech out of compassion for beings. So in the end, you see, this Prince Abaya, he switched his loyalty from the Nigantas to the Buddha and his disciples. That's the end of the Sutta. Now let's go to Sutta 59, Bahu Vedanya Sutta, the many kinds of healing. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika Spa. Then the carpenter Panchakanga went to the Venerable Udayin. And after paying homage to him, he sat down at one side and asked, Venerable Sir, how many kinds of healing have been stated by the Blessed One? Three kinds of feeling have been stated by the Blessed One householder. Pleasant feeling, painful feeling, and neither painful nor pleasant feeling. These three kinds of feeling have been stated by the Blessed One. And then the carpenter said, not three kinds of feeling have been stated by the Blessed One, Venerable Udayan. Two kinds of feeling have been stated by the Blessed One. Pleasant feeling and painful feeling. This neither painful nor pleasant feeling has been stated by the Blessed One as a peaceful and sublime kind of pleasure. A second time and a third time, the Venerable Udayan stated his position, and a second time and a third time, the Carpenter Panchakanga stated his. But the Venerable Udayan could not convince the Carpenter Panchakanga, nor could the Carpenter Panchakanga convince the Venerable Udayan. So it looks from here, both of them also know the Dharma to a certain extent. And so they could not agree with each other. The Venerable Ananda heard their conversation. Then he went to the Blessed One. And after paying homage to him, he sat down at one side and reported to the Blessed One the entire conversation between the Venerable Udayan and the carpenter Panchakanga. When he had finished, the Blessed One told the Venerable Ananda, Ananda, it was actually a true presentation that the carpenter Panchakanga would not accept from Udayan. And it was actually a true presentation that Udayan would not accept from the carpenter Panchakanga. I have stated two kinds of healing in one presentation. I have stated three kinds of healing in another presentation. I have stated five kinds of healing in another presentation. I have stated 6 kinds of healing in another presentation. I have stated 18 kinds of healing in another presentation. I have stated 36 kinds of healing in another presentation. I have stated 108 kinds of healing in another presentation. That is how the Dhamma has been shown by me in different presentations. And the Dhamma has been thus shown by me in different presentations. It may be expected of those who will not concede, allow and accept what is well stated and well spoken by others, that they will take to quarreling, brawling and disputing, stabbing each other with verbal daggers. But it may be expected of those who concede, allow and accept what is well stated and well spoken by others. that they would live in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. Stop here for a moment. So here the Buddha says both of them are correct to a certain extent. And the Buddha says, he has stated there are very many types of feelings in different ways. Ananda, there are these five courts of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. Similarly, sounds cognizable by the ear, odors, flavors, tangibles, that are wished for, desired, agreeable, likeable, connected with sensual desire and provocative of lust. These are the five courts of sensual pleasure. Now the pleasure and joy that arise dependent on these five courts of sensual pleasure are called sensual pleasure. Should anyone say, that is the utmost pleasure and joy that beings experience, I would not conceive that to him. Why is that? Because there is another kind of pleasure, loftier and more sublime than that pleasure. And what is that other kind of pleasure? Hear Ananda. quite secluded from sensual pleasures, secluded from unwholesome states. A monk enters a pond and abides in the first jhana, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. This is that other kind of pleasure, loftier and more sublime than the previous pleasure." Stop here for a moment. So, ordinary worldly people, we tend to enjoy worldly pleasure through the five senses. enjoy beautiful forms, sounds, odors, flavors, and touch tangibles. And that is called sensual pleasure. But the Buddha says that there is a higher pleasure. But because ordinary people are unable to experience this higher pleasure of the jhanas. So they keep craving for sensual pleasures, because that's all that they know. But the Buddha says the jhana is higher, loftier and more sublime. Should anyone say that is the utmost pleasure and joy that beings experience, I would not concede that to him. Why is that? Because there is another kind of pleasure, loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here Ananda, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna this is that other kind of pleasure loftier and more sublime than the previous pleasure and should anyone say that this is the highest pleasure then the Buddha says he does not concede because there is another which is higher Here Ananda, with the fading away as well of rapture, of delight, a monk abides in equanimity, mindful and fully aware, and still feeling pleasure with the body, he enters upon and abides in the third jhāna. This is that other kind of pleasure, loftier and more sublime than the previous pleasure. Similarly, the Buddha says, when a monk enters and abides in the fourth jhāna, that is another kind of pleasure, loftier and more sublime than the previous. pleasure. After that, the base of infinite space, that is the other kind of pleasure, loftier and more sublime. And then after that, the base of infinite consciousness is another pleasure, loftier and more sublime than the previous pleasure. And then after that, the base of nothingness is more another kind of pleasure, loftier and more sublime than the previous pleasure. And after that, the base of neither perception or non-perception, this is that other kind of pleasure, loftier and more sublime. Should anyone say that is the utmost pleasure and joy that beings experience, I would not concede that to him. Why is that? because there is another kind of pleasure, loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ananda, we are completely surmounting the base of neither perception nor non-perception. A monk enters upon and abides in the cessation of perception and feeling. This is that other kind of pleasure, loftier and more sublime than the previous pleasure. It is possible, Ananda, that wanderers of other sects might speak thus. The recluse, Gautama, speaks of the cessation of perception and feeling, and he describes that as pleasure. What is this? And how is this? Wondrous of other sects who speak thus should be told. Friends, the Blessed One describes pleasure not only with reference to pleasant feeling. Rather, friends, the Tathagata describes as pleasure any kind of pleasure wherever and in whatever way it is found. That is what the Blessed One said. Remember Ananda was satisfied and delighted in the Blessed One's words. That's the end of the sutra. So here, the Buddha is describing the various kinds of higher and higher pleasure. After sensual pleasure, you have the first jhāna. Higher than that is the second jhāna. Higher than that is the third jhāna. Higher than that is the fourth jhāna. And after that, followed by the arūpas, the four arūpa jhānas. And then the highest is association of perception and feeling. this state of cessation of perception and feeling, that means there is no consciousness, there is no feeling. And yet the Buddha says that this is the greatest pleasure here. Then the Buddha says if other sectarians ask how come there is a cessation of feeling and yet the Buddha says it is the highest pleasure and the Buddha says even though there is no feeling still that state is extremely blissful and pleasant. It's just like sleep. When we go into the deep state of sleep and we are not dreaming, we are not aware of anything and because there is no, in that state, there is no sense of I existing. When there is no I existing, you are totally relieved of all pressures, release from all fears, everything. So, the Buddha says, Nibbana, Nibbanam paramam sukham. Nibbana is the highest bliss. And this cessation of perception and feeling is that state of Parinibbana, where the six consciousnesses stop, the six sense consciousness stop. And that is the greatest bliss. We find in that state, in the Kevada Sutta of the Digha Nikaya, that there is another type of consciousness in that state of Nibbana. But it is not normal consciousness. It is a type of consciousness without an object. It is bright and boundless. So, this Sutta is about the various kinds of healings.

10-MN-60-Apannaka-(2010-08-12).txt

Now we come to the next sutta, number 60, Apanaka Sutta, the incontrovertible teaching. In other words, the indisputable teaching. Cannot argue about this teaching because this teaching the Buddha is going to give is so logical. Thus have I heard. On one occasion, the Blessed One was wandering in the Kosalan country with a large Sangha of monks, and eventually He arrived at a Kosalan Brahmin village named Sala. The Brahmin householders of Sala heard that the recluse Gautama, the son of the Sakyans who went forth from the Sakyan clan, has been wandering in the Kosalan country with a large Sangha of monks and has come to Sala. Now a good report of Master Gautama has been spread to this effect. That blessed one is Arahant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins, its princes and its people, which he has himself realized with direct knowledge. He teaches the Dhamma, good in the beginning, good in the middle, and good in the end. with the right meaning and phrasing, and it reveals a holy life that is utterly perfect and pure. Now it is good to see such arahants. Then the Brahmin householders of Sala went to the Blessed One. Some paid homage to the Blessed One and sat down at one side. Some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side. Some extended their hands in reverential salutation towards the Blessed One and sat down at one side. Some pronounced their name and clan in the Blessed One's presence and sat down at one side. Some kept silent and sat down at one side. When they were seated, the Blessed One asked them, Householders, is there any teacher agreeable to you in whom you have acquired faith, supported by reasons? No, Venerable Sir, there is no teacher agreeable to us in whom we have acquired faith, supported by reasons. Since householders, you have not found an agreeable teacher, you may undertake and practice this incontrovertible teaching. For when the incontrovertible teaching is accepted and undertaken, it will lead to your welfare and happiness for a long time." Let's stop here for a moment. So here the Buddha is asking them, do you have a teacher that you have faith in? And they said, no. Buddha said, in that case, I will give you a teaching which cannot be disputed by anyone else. And what is the uncontrovertible teaching? Householders, there are some recluses and Brahmins whose doctrine is this. This is the doctrine of nihilism. There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, no this world, no other world, no mother, no father, no beings who are reborn spontaneously, no good and virtuous recluses and Brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world. Now there are some recluses and Brahmins whose doctrine is directly opposed to that of those recluses and Brahmins. And they say thus, there is what is given and what is offered and what is sacrificed. There is fruit and result of good and bad actions. There is this world and the other world. There is mother and father. There are beings who are reborn spontaneously. There are good and virtuous recluses and Brahmins in the world who have themselves realized by direct knowledge and declare this world and the other world. What do you think, householders? Don't these recluses and Brahmins hold doctrines directly opposed to each other? Yes, Venerable Sir. Stop here for a moment. So here, the first paragraph the Buddha is talking about, worldly wrong view. Worldly wrong view means not believing in the law of Kamavipaka. action and its result, not believing that there are planes of rebirth, and not believing that there are holy men. And the converse is a worldly right view. Now, householders of those recluses and Brahmins whose doctrine and view is this, there is nothing given etc. nor good and virtuous recluses and Brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world. It is to be expected that they will avoid these three wholesome states. namely good bodily conduct, good verbal conduct, and good mental conduct, and that they will undertake and practice these three unwholesome states, namely bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and Brahmins do not see in unwholesome states. the danger, degradation and defilement, nor do they see in wholesome states the blessing of renunciation, the aspect of cleansing." Stop here for a moment. So here the Buddha is saying, those recluses and Brahmins who have wrong view, they do not believe in the law of Kamavipaka. And because they don't believe in the law of Kamavipaka, they don't bother to practice good bodily conduct, good verbal conduct and good mental conduct. Instead, they practice unwholesome states of bodily misconduct, verbal misconduct and mental misconduct simply because they do not see the danger of the unwholesome states, the defilement and they do not see in wholesome states the aspect of cleansing. Since there actually is another world, one who holds the view there is no other world has wrong view. Since there actually is another world, one who intends there is no other world has wrong intention. Since there actually is another world, one who makes the statement there is no other world has wrong speech. Since there actually is another world, one who says there is no other world is opposed to those Arahants who know the other world. Since there actually is another world, one who convinces another there is no other world, convinces him to accept an untrue Dhamma. And because he convinces another to accept an untrue Dhamma, he praises himself and disparages others. Thus, any pure virtue that he formerly had is abandoned and corrupt conduct is substituted. And this is wrong view, wrong intention. or wrong thoughts, wrong speech, opposition to noble ones, convincing another to accept an untrue dhamma, and self-praise and disparagement of others. These several evil unwholesome states thus come into being with wrong view as their condition. Stop here for a moment. So here, this part, the Buddha is saying that one who does not believe in other planes of existence, other planes of rebirth, has wrong view. And when you have wrong view, it follows that you have wrong thoughts. Here it says wrong intention. You can also call it wrong thoughts. And falling on wrong thoughts, you have wrong speech. Because from thinking, you break out into speech. And also, you oppose what the Arahants say. and you convince another to accept untrue dhamma, so these evil and wholesome states come into being because of wrong view. About this, a wise man considers thus, if there is no other world, then on the dissolution of the body, this good person would have made himself safe enough. But if there is another world, then on the dissolution of the body after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now, whether or not the word of those good recluses and Brahmins is true, let me assume there is no other world. Still, this good person is here and now censured by the wise as an immoral person, one of wrong view who holds the doctrine of nihilism. On the other hand, if there is another world, then this good person has made an unlucky throw on both counts, since he is censured by the wise here and now, and since on the dissolution of the body after death. he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative." Stop here for a moment. So here the Buddha is saying, if a person has wrong view, so he he undertakes unwholesome states, that means bodily misconduct, verbal misconduct and mental misconduct. And he does not believe that there is this law of kamavipaka and that he will be reborn in another world. So if there is no other world, and there is no law of kamavipaka, then he's safe enough. But even then, in this very life, because of cultivating bodily misconduct, verbal misconduct and mental misconduct. Even here and now, in this very lifetime, people will censure him, will criticize him as an immoral person. But if on the other hand, the law of kamabhipaka does exist and there is another world, there is rebirth, then this person is unlucky in both ways. Here and now, he is censured or scolded by others. And after death, he will end up in a woeful plane of existence, even in hell. So, because of wrong view, he suffers now and he suffers after death. Now, householders, of those recluses and Brahmins whose doctrine and view exist, there is what is given, etc. That means they have right view. It is to be expected that they will avoid these three unwholesome states, namely bodily misconduct, verbal misconduct, and mental misconduct, and that they will undertake and practice these three unwholesome states, namely good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good recluses and Brahmins see in unwholesome states the danger, degradation and defilement, and they see in wholesome states the blessing of renunciation, the aspect of cleansing. Since there actually is another world, one who holds the view there is another world has right view. Since there actually is another world, one who thinks there is another world has right thoughts. Since there actually is another world, one who makes the statement there is another world has right speech. Since there actually is another world, one who says there is another world is not opposed to those Arahants who know the other world. Since there actually is another world, one who convinces another there is another world, convinces him to accept true Dharma. And because he convinces another to accept true Dharma, he does not praise himself and disparage others. Thus, any corrupt conduct that he formerly had is abandoned, and pure virtue is substituted. And this right view, right thoughts, right speech, non-opposition to noble ones, convincing another to accept true Dharma, and avoidance of self-praise and disparagement of others, These several wholesome states thus come into being with right view as condition. I'll stop here for a moment. So here this is a converse. If a person has right view, he believes in the law of kamavipaka, he believes that there are places of rebirth and that they are holy men, then He will be careful to conduct himself properly, that he will cultivate wholesome bodily conduct, and good bodily conduct, good verbal conduct, and good mental conduct. And because of these three good karmas, here and now, people will praise him as a person, a morally upright person. And then, if there is another world of rebirth, then he will, after death, be reborn in a happy destination of rebirth. Oh no, I haven't come to that yet. So, because of his right view, right thoughts, because of right view, he will have right thoughts, right speech, non-opposition to noble ones, convincing another to accept true Dharma, etc. These are all the wholesome states that come into being because of his right view. About this, a wise man considers, if there is another world, then on the dissolution of the body after death, this good person will reappear in a happy destination, even in the heavenly world. Now, whether or not the word of those good recluses and Brahmins is true, let me assume that there is no other world. Still, this good person is here and now praised by the wise as a virtuous person, one with right view, who holds the doctrine of affirmation. And on the other hand, if there is another world, then this good person has made a lucky throw on both counts. Since he is praised by the wise here and now, and since on the dissolution of the body after death, he will reappear in a happy destination, even in the heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative. So here the Buddha is saying that if a person has right view, he believes in the law of kamavipaka and rebirth, then he will undertake good bodily conduct, good verbal conduct and good mental conduct. So here and now he is praised by other people and After that, if there is no world, then it's okay. But if there is another world after that, then because of his good conduct, he will get a good rebirth in a happy destination, even in heaven. So it is safer to believe in right view than to believe in wrong view. You believe in wrong view, you suffer now and you suffer after that. You believe in right view, then you are praised here and now in this very lifetime by others. And after that, you go to a good destination of rebirth. Now we come to the doctrine of non-doing. This is Purana Kassapa's doctrine. Householders, there are some recluses and Brahmins whose doctrine and view is this. When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow and makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another's wife, utters falsehood, no evil is done by the doer. If, with a razor-rim wheel, one were to make the living beings on this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges, killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges, giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by restraint, by speaking truth, there is no merit and no outcome of merit. Now there are some recluses and Brahmins whose doctrine is directly opposed to that of those recluses and Brahmins. And they say thus, when one acts or makes others act, when one mutilates or makes others mutilate, utters falsehood, evil is done by the doer. If with a razor-rim wheel one were to make the living beings on this earth into one mass of flesh, into one heap of flesh, Because of this, there would be evil and the outcome of evil. If one were to go along the south bank of the Ganges, killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this, there would be evil and the outcome of evil. If one were to go along the north bank of the Ganges, giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be merit and the outcome of merit. By giving, by taming oneself, by restraint, by speaking truth, there is merit and the outcome of merit. What do you think, householders? Don't these recluses and Brahmins hold doctrines directly opposed to each other? Yes, Venerable Sir. Now householders, of those recluses and Brahmins whose doctrine and view is this, when one acts or makes others act, there is no merit and no outcome of merit. It is to be expected that they will avoid these three wholesome states, namely good bodily conduct, good verbal conduct and good mental conduct. and that they will undertake and practice these three unwholesome states, namely bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and Brahmins do not see in unwholesome states the danger, degradation, and defilement, nor do they see in wholesome states the blessing of renunciation, the aspect of cleansing, Since there actually is doing, one who holds the view there is no doing has wrong view. Since there actually is doing, one who thinks there is no doing has wrong thoughts. Since there actually is doing, one who makes a statement there is no doing has wrong speech. since there actually is doing. One who says there is no doing is opposed to those Arahants who hold the doctrine that there is doing, since there actually is doing. One who convinces another there is no doing, convinces him to accept an untrue Dharma. And because he convinces another to accept an untrue Dharma, he praises himself and disparages others. Thus, any pure virtue that he formerly had is abandoned, and corrupt conduct is substituted. And this wrong view, wrong thoughts, wrong speech, opposition to noble ones, convincing another to accept an untrue Dharma, and self-praise and disparagement of others, these several evil unwholesome states thus come into being with wrong view as condition. About this, a wise man considers thus, if there is no doing, then on the dissolution of the body, this good person will have made himself safe enough. But if there is doing, then on the dissolution of the body after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now whether or not the word of those good recluses and Brahmins is true, let me assume that there is no doing. Still this good person is here and now censured by the wise as an immoral person, one of wrong view, who holds the doctrine of non-doing. But on the other hand, If there is doing, then this good person has made an unlucky throw on both counts, since he is censured by the wise here and now, and since on the dissolution of the body after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative. So, the rest of it is the same. So, this is the doctrine of non-doing, Purana Kassapa's doctrine that there is no kamma, there is no vipaka. So if a person believes in this, has this wrong view, then he will misconduct himself to the body, speech, and mind. And because of misconduct, in this very life, he is looked down by others, criticized by the wives. After death, if there is another world, then you will be reborn in an unhappy destination, even in hell. Conversely, if a person has right view, that is the opposite. Now we come to the doctrine of non-causality, which is the Ajivaka, Makali Gosala's doctrine. These Ajivakas are naked ascetics, householders. There are some recluses and Brahmins whose doctrine and view is this. There is no cause or condition for the defilement of beings. Beings are defiled without cause or condition. There is no cause or condition for the purification of beings. Beings are purified without cause or condition. There is no power, no energy, no manly strength, no manly endurance. All beings, all living things, all creatures, all souls are without mastery, power and energy. molded by destiny, circumstance and nature. They experience pleasure and pain in the six classes. Now there are some recluses and Brahmins whose doctrine is directly opposed to that of those recluses and Brahmins. And they say thus, there is a cause and condition for the defilement of beings. Beings are defiled owing to a cause and condition. There is a cause and condition for the purification of beings. Beings are purified owing to a cause and condition. There is power, energy, manly strength, manly endurance. It is not the case that all beings, all living things, all creatures, all souls are without mastery, power and energy. or that moulded by destiny, circumstance and nature. They experience pleasure and pain in the six classes. What do you think, householders? Don't these recluses and Brahmins hold doctrines directly opposed to each other? Yes, Venerable Sir. Now, householders, of those recluses and Brahmins whose doctrine and view is this, there is no cause or condition. for the defilement of beings, etc. They experience pleasure and pain in the six classes. It is to be expected that they will avoid these three wholesome states, namely good bodily conduct, good verbal conduct, and good mental conduct, and that they will undertake and practice these three unwholesome states, namely bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and Brahmins do not see in unwholesome states the danger, degradation and defilement. Nor do they see in wholesome states the blessings of renunciation, the aspect of cleansing. Since there actually is causality, one who holds a view, there is no causality as wrong view. Since there actually is causality, one who thinks there is no causality has wrong thoughts. Since there actually is causality, one who makes the statement there is no causality has wrong speech. Since there actually is causality, one who says there is no causality is opposed to those Arahants who hold the doctrine of causality. So similarly, the argument that follows is the same as before. So when a person has wrong view, he will misconduct himself to the three kamas. And in this very lifetime, he is looked down by others, especially the wise. And after death, he will have a bad rebirth in the woeful plains. Householders, there are some recluses and Brahmins whose doctrine and view is this. There are definitely no immaterial realms. Now, there are some recluses and Brahmins whose doctrine is directly opposed to those recluses and Brahmins, and they say thus, there definitely are immaterial realms. What do you think, householders? Don't these recluses and Brahmins hold doctrines directly opposed to each other? Yes, Member Sir. About this, a wise man considers, these good recluses and Brahmins hold the doctrine and view. There are definitely no immaterial realms, but that has not been seen by me. And these are the good recluses and Brahmins who hold the doctrine and view. There definitely are immaterial realms, but that has not been known by me. If without knowing and seeing, I were to take one side and declare, only this is true, anything else is wrong, that would not be fitting for me. Now as to the recluses and Brahmins who hold the doctrine and view, there definitely are no immaterial realms. If that word is true, then it is certainly still possible that I might reappear after death among the gods of the fine material realms who consist of mind. But as to the recluses and Brahmins who hold the doctrine and view, there definitely are immaterial realms. If that word is true, then it is certainly possible that I might reappear after death among the gods of the immaterial realms who consist of perception. The taking up of rods and weapons, quarrels, brawls, disputes, recrimination, malice and false speech are seen to occur based on material form, but this does not exist at all in the immaterial realms. After reflecting thus, he practices the way to dispassion towards material forms, to the fading away and cessation of material forms. I'll stop here for a moment. So here the Buddha is saying that some people say there's only the material realm, the form realm. You don't have the immaterial realm, the formless realm. But If there is no immaterial realm, then you will not be reborn there. It doesn't matter what you believe. But if there is an immaterial realm, and if you practice, cultivate yourself to be reborn there, which is a higher realm, then you can be reborn there if you practice in the right way. Now we come to Bhava Nirodha, cessation of being, which is another word for Nibbana. Householders, there are some recluses and Brahmins whose doctrine and view is this, there is definitely no cessation of being. Now there are some recluses and Brahmins whose doctrine is directly opposed to those recluses and Brahmins, and they say thus, there definitely is a cessation of being. What do you think, householders, don't these recluses and Brahmins hold doctrines directly opposed to each other? Yes, Member Sir. About this, a wise man considers thus, these good recluses and Brahmins hold the doctrine and view that is definitely no cessation of being. But that has not been seen by me. And these other good recluses and Brahmins hold the doctrine and view that definitely is a cessation of being. But that has not been known by me. If without knowing and seeing, I were to take one side and declare, only this is true, anything else is wrong, that would not be fitting for me. Now, as to the recluses and Brahmins who hold the doctrine and view, there definitely is no cessation of being. If that word is true, then it is certainly still possible that I might reappear after death among the gods of the immaterial realms who consist of perception. But as to the recluses and brahmins who hold the doctrine and view, there definitely is cessation of being. If that word is true, then it is possible I might here and now attain final nirvana. The view of those good recluses and brahmins who hold the doctrine and view, there definitely is no cessation of being, is close to lust, close to bondage, close to delighting, close to holding, close to clinging. But the view of those good recluses and brahmins who hold the doctrine and view that definitely is cessation of being is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging. After reflecting thus, he practices the way to dispassion towards being, to the fading away and cessation of being. Stop it for a moment. So here the Buddha is saying that some people say there is no Nibbana, but some people say there is Nibbana. So the Buddha says, since you don't know whether actually there is Nibbana or no Nibbana, don't take a one-sided view. To be safe, don't only with one side. But if you reflect that if there is Nibbana, then you practice the way to attain Nibbana, then there is a chance that you will attain Nibbana if Nibbana exists. But if you don't practice the way to the cessation of being, then even if there is Nibbana, you won't attain. And the Buddha says that Those who hold the view that there is cessation of being is close to non-lust, close to non-bondage, close to non-delighting, to non-clinging. Householders, there are four kinds of persons to be found existing in the world. Here, a certain kind of person torments himself and pursues the practice of torturing himself. Here, a certain kind of person torments others and pursues the practice of torturing others. Here, a certain kind of person torments himself and pursues the practice of torturing himself, and he also torments others and pursues the practice of torturing others. Here a certain kind of person does not torment himself or pursue the practice of torturing himself, and he does not torment others or pursue the practice of torturing others. Since he torments neither himself nor others, he is here and now hungerless, extinguished, and cool, and he abides experiencing bliss, having himself become holy. So here after this is a description of the four types of persons which we had already seen in Sutta number 51 previously. So we won't go through this. So here the Buddha talks about these four types of persons. And then, when this was said, the Brahmin householders of Sala said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama accept us as lay followers who have gone to him for refuge for life. That's the end of the sutra. So here, this sutra, the Buddha is teaching these people that some people believe in kamma, vipakas, and also believe that there are realms of rebirth. On the other hand, there are people who are opposed to this, who don't believe in Karmavipaka and that there is planes of rebirth. So the Buddha explains in such a way that it's telling them that it is safer to believe there is Karmavipaka and places of rebirth. Because when you believe in Karmavipaka and places of rebirth, then you will cultivate wholesome When you cultivate wholesome conduct, you are praised by the wise here and now, and after death, you have a good rebirth. Whereas if you don't believe, then you cultivate unwholesome conduct. Here and now in this life, we are criticized by others, and after death, if there is other worlds, other realms of rebirth, then you will very likely be reborn in woeful places of rebirth. Similarly, when the Buddha talks about higher place of rebirth, immaterial realms, and also Nibbana, that it's safer to believe that these exist. So we'll stop here. So we've finished 60 suttas up to now. That's quite good. We have to, um, we have to, um, I don't know how to say it. We have to, um, we have to, um, I don't know how to say it. We have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have to, um, we have I have not personally studied the Agamas because I don't know Chinese. But as we mentioned in the talk, early Buddhism in India, that the Agamas, they are quite deficient. The number of Suttas they have is very low, about half of what is found in the Theravada Pali Nikayas. That's one thing. Secondly, because the Mahayana school, they look down on what they call these Hinayana Sutras and they have this Bodhisattva precepts where they are not allowed to read these Hinayana sutras. And because of that, they neglected these early sutras for many hundred years. And later, when Buddhism developed to the stage where Mahayana started to accept Theravada teachings and Theravada schools at that time also started to accept Mahayana teaching and believing the Bodhisattva path and Paramis and all that. Then these Mahayanis started to look for the early suttas, and the Digha Nikaya, they got it from one school, what they call the Diga, this Chang Ahan Ching, the equivalent of the Diga Nikaya, they got it from one school and the equivalent of the Majjhima Niskaya, they got it from different schools and all that. So they were getting back these sutras at a very late stage, at a very late stage in India and it is reasonable to to think that those sutras that they have are corrupted, very much corrupted. That's why they have certain views which are quite different, quite opposed to the early Pali sutras. And we see in this Professor Hirakawa's book that he says that our Theravada Pali sutras have been preserved very purely since the time of Emperor Ashoka. So we are quite confident that our sutras are quite pure, quite correct. as opposed to this Mahayana equivalent which has been corrupted and which is very deficient. Only about half of the sutras are found there. And of course, because they have added in some of these Mahayana views into these Agama Sutras, so it cannot be as accurate as our Theravada Sutras. I didn't quite catch your... You are talking about who? Oh, Christians, okay. Oh yes, if they do more good deeds than evil deeds, then they will go to a good place of rebirth. But if they only depend on their God to help them and don't bother to do good deeds, then when they die, like a lot of people, they don't have enough blessings to come back to the human realm or to the heavens, then they will go into the ghost realm. If on top of that, they do evil, then they go to the animal or hell realms. Not really because as the Buddha mentioned in this sutra that If you don't have this worldly right view, then you will be careless of your actions. You will do unwholesome karmas to the body, speech and mind. Whereas if you have a right view, then you are careful, you are more careful, you will do a more wholesome karma. And the Buddha is saying, If there is no such thing as Kamavipaka and places of rebirth, that's okay, you're safe. But if there is, then you're careless, you're going to go to hell. So it's safer to believe than not to believe. And since most religions talk about heaven and hell, so a lot of people accept it. Some people don't bother to think about it. Usually you find, the Buddha says, that he does anything, he reflects first. A wise person, when you want to do anything, before you do, you reflect first. Whether it is worth doing or not worth doing. And then even when you are doing, you should reflect. And even after you have done, you should reflect. In which case, your karma is always purified. But a person whose mind is very blurred, he doesn't think. A lot of people are like that. We are moved by our emotions. Our emotions, our cravings. So, for this type of person, because their mind is very blurred, is it like a drug addict? When he needs the drug, he just has to get it. He doesn't stop to think. Even he will kill to get the drug. But a wise person, before doing anything, you think carefully first. So thinking, reflecting, that is yoniso manasikara. Careful consideration, proper consideration before you do anything. So if you have that, then in this case, whether to believe or not to believe, there is kamavipaka. And when you reflect carefully, it's safer to believe. That's what the Buddha is trying to say to these people, because these people, they don't have any dharma. They don't have any teacher. The Buddha is trying to tell them it's safer to believe. Of course, if your five senses are already abandoned, then you have yoniso manasikara. But even in the sutra, the Buddha says, when the Dhamma is taught and you pay careful attention, At that moment, when you are paying, your mind is focused on listening to the Dhamma and you pay full attention. At that moment, the five hindrances are weakened so that they don't hinder you. Then you can see things clearly. That's why focused mind is important. There are some suttas, we haven't come to one sutta, where the Buddha scolded one disciple and he said, you have not achieved anything because I noticed every time I give dharma talk, you never pay attention, the Buddha said. So in the same way, whenever we have a dharma talk, when you are eating, don't go and talk so much. Some of you, dharma talk going on, you talk, talk, talk a lot, I can hear your voice, instead of the dharma talk. So if the Buddha was around, the Buddha would scold you. Yes, these habits are hard to overcome, especially like anger and all that. That's why we need to meditate. When we meditate, we try to focus our mind And that's why in the Buddha's teachings, meditation is always Samatha meditation. When we sit down, we only try to focus our mind. But some people, if you have learned the meditation in the wrong way, then you can sit for a long time, you don't progress. I can see some people after so many years of meditation, they don't progress. They are not practicing the right way. And maybe they are too proud to ask. They should come and ask if they have problem. So every time we meditate, we train our mind to focus. And after a few years of practice, then only you progress. It's not so easy to discipline our mind. The Buddha said it's easier to fight 1,000 1,000 times than to fight with your own mind. Okay, shall we end here?

11-MN-61-Ambalatthikarahulovada-(2010-08-13).txt

It's the 13th of August 2010 and we come to Majjhima Nikaya, Sutta 61. Ambalatika Raghulovada Sutta. Advice to Rahula at Ambalatika. Thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. On that occasion, the Venerable Rahula was living at Ambalatika. Then when it was evening, the Blessed One rose from meditation and went to the Venerable Rahula at Ambalatika. The Venerable Rahula saw the Blessed One coming in the distance. and made a seat ready and set out water for washing the feet. The blessed one sat down on the seat made ready and washed his feet. The Venerable Rahula paid homage to him and sat down at one side." Stop here for a moment. As you know, Venerable Rahula was the son of the Buddha and In this Uttara, I guess he was still quite young. That's why the Buddha was admonishing him about not telling lies. And you see here, the monks during the Buddha's time, when the Buddha comes or the teacher comes, they make ready the seat and set up water for washing the feet. And after the teacher has washed the feet, then they pay homage. Then the Blessed One left a little water in the water vessel and asked the Venerable Rahula, Rahula, do you see this little water left in the water vessel? Yes, Venerable Sir. Even so, little Rahula is the reclusive of those who are not ashamed to tell a deliberate lie. Then the blessed one threw away the little water that was left and asked the rebel Rahula, Rahula, do you see that little water that was thrown away? Yes, rebel sir. Even so, Rahula, those who are not ashamed to tell a deliberate lie have thrown away their recruit ship. Then the blessed one turned the water vessel upside down and asked the rebel Rahula, Rahula, do you see this water vessel turned upside down? Yes, Member Sir. Even so, Rahula, those who are not ashamed to tell a deliberate lie have turned their recruit ship upside down. Then the Blessed One turned the water vessel right way up again and asked the Venerable Rahula, Rahula, do you see this hollow empty water vessel? Yes, Member Sir. Even so hollow and empty, Rahula is the reclusive of those who are not ashamed to tell a deliberate lie. Stop here for a moment. So here you see the Buddha is emphasizing to him, to this simile of this empty vessel, that if he tells a deliberate lie, his reclusive of monkhood, He's thrown away like the water, and he's empty of his monkhood. So the fact that the Buddha can admonish him about telling lies probably shows that he was very young at that time. And the Buddha continued, suppose Rahula, there were a royal tusker elephant with tusks as long as chariot poles, full grown in stature. high breadth and accustomed to battle. In battle he would perform his tasks with his fore feet and his hind feet, with his fore quarters and his hind quarters, with his head and his ears, with his tusks and his tail, yet he would keep back his trunk. Then his rider would think, this royal tusker elephant with tusks as long as chariot bows, etc. performs his tusks in battle with his forefeet and his hind feet, etc. Yet he keeps back his trunk. He has not given up his life. For when the royal tusker elephant performs his tusks in battle with his forefeet and hind feet, with his forequarters and his hindquarters, with his head and his ears, with his tusks and his tail, and also with his trunk, then his rider would think, this royal tusker elephant will tusk as long as chariot pulls, etc. He performs his tusks in battle with his fore feet and his hind feet, etc., and also with his trunk. He has given up his life. Now there is nothing this royal tusker elephant would not do. So to Rahula, when one is not ashamed to tell a deliberate lie, there is no evil, I say, that one would not do. Therefore, Rahula, you should train thus. I will not utter a falsehood even as a joke. I stop here for a moment. This simile the Buddha has given about the royal tusker elephant is quite interesting, how this elephant can be trained to the extent that he's willing to give up his life. You notice here, the one who has not yet been trained to that stage, he keeps back his trunk. Why? Because his trunk is the softest part. It's most, how do you say, it's most, yeah, it's most delicate or it's most, it's weakest point. It's his trunk. So when he's willing to even use his trunk in battle, then he's willing to lay down his life. So well this elephant has been trained. So the Buddha uses the converse to say that if a person is not ashamed to tell a deliberate lie, then there is no evil. Then he would not do, because he's a shameless person. What do you think, Rahula, what is the purpose of a mirror? For the purpose of reflection, Venerable Sir. So too, Rahula, an action with the body should be done after repeated reflection. An action by speech should be done after repeated reflection. An action by mind should be done after repeated reflection. Rahula, when you wish to do an action with the body, you should reflect upon that same bodily action thus. Would this action that I wish to do with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome bodily action with painful consequences, with painful results? When you reflect, if you know this action that I wish to do with the body would lead to my own affliction, or to the affliction of others, or to the affliction of both, this unwholesome bodily action with painful consequences, with painful results, then you definitely should not do such an action with the body. But when you reflect, if you know this action that I wish to do with the body could not lead to my own affliction, or to the affliction of others, or to the affliction of both. It is a wholesome bodily action with pleasant consequences, with pleasant results. Then you may do such an action with the body. Also, Rahula, while you are doing an action with the body, you should reflect upon that same bodily action thus. Does this action that I am doing with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Is it an unwholesome bodily action with painful consequences, with painful results? When you reflect, if you know this action that I am doing with the body leads to my own affliction, or to the affliction of others, or to the affliction of both, it is an unwholesome bodily action with painful consequences, with painful results. then you should suspend such a bodily action. For when you reflect, if you know this action that I am doing with the body does not lead to my own affliction, or to the affliction of others, or to the affliction of both, it is an awesome bodily action with pleasant consequences, with pleasant results, then you may continue in such a bodily action. Also, Rahula, after you have done an action with the body, you should reflect upon that same bodily action thus. Does this action that I have done with the body lead to my own affliction, or to the affliction of others, or to the affliction of both? Was it an unwholesome bodily action with painful consequences, with painful results? When you reflect, if you know this action that I have done with the body leads to my own affliction, or to the affliction of others, or to the affliction of both, it was an unwholesome bodily action with painful consequences, with painful results, then you should confess such a bodily action, reveal it, and lay it open to the teacher or to your wise companions in the holy light. Having confessed it, revealed it, and laid it open, you should undertake restraint for the future. But when you reflect, if you know this action that I have done with the body does not lead to my own affliction, or to the affliction of others, or to the affliction of both, it was a wholesome bodily action with pleasant consequences, pleasant results. You can abide happy and glad, training day and night in wholesome states. I'll stop here for a moment. The Buddha is saying that bodily action, you should reflect before you do any bodily action, consider whether it is wholesome or unwholesome. And even while you are doing also, you should reflect and even after doing, you should also reflect. And So if it is unwholesome, you know you should not do it or should not have done it. But if it is wholesome, then you can do it and continue doing it. Similarly, for speech and for mental action, action by the mind, Bahula, whatever recluses and brahmins in the past purify their bodily action, their verbal action and their mental action, all did so by repeatedly reflecting dust. Whatever recluses and brahmins in the future will purify their bodily action, their verbal action and their mental action, all will do so by repeatedly reflecting dust. Whatever recluses and brahmins in the present are purifying their bodily action, their verbal action and their mental action. All are doing so by repeatedly reflecting thus. Therefore, Rahula, you should train thus. You will purify our bodily action, our verbal action, and our mental action by repeatedly reflecting upon them. That is what the Blessed One said. Remember, Rahula was satisfied and delighted in the Blessed One's words. That's the end of the Sutta. In the holy life, for the spiritual path. When we practice the spiritual path, the very basic, the first thing that we should practice is to be careful of these three kamas, through the body, speech and mind. That is a very basic thing. That is the first step. If we cannot cultivate wholesome kamma through the body, speech and mind, and avoid unwholesome kamma, then we, this very first step, if we can't do, then we cannot progress at all on the spiritual path. And that is why the Buddha's words are so important. So Like this first part, the Buddha was talking about lying, telling Rahula not to tell any deliberate lie. So this lie comes under verbal kamma. So, unfortunately, I've seen some monks, because they don't study the suttas, they don't know such basic things, and they go and practice meditation and put a lot of effort and all that. But I see they cannot progress because this is a very basic step. The first step itself, they don't put effort to reflect on their own bodily karma, verbal karma, and mental karma.

12-MN-62-Maharahulovada-(2010-08-13).txt

Now we come to Sutta 62, Maha Rahula Vada Sutta, the greater discourse of advice to Rahula. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Deity's Grove, Natar, Pindika, Spa. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Savatthi for alms. The Venerable Rahula also dressed, and taking His bowl and outer robe, followed close behind the Blessed One. Then the Blessed One looked back and addressed the Venerable Rahula thus, Rahula, any kind of material form, whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material forms should be seen as it actually is, with proper wisdom thus, this is not mine, this I am not, this is not myself. And Rahula asked, only material form, blessed one, only material forms, a blind one." And the Buddha said, material form Rahula and feeling, perception, volition and consciousness. Then the Venerable Rahula considered thus, who would go into town for alms today when personally admonished by the Blessed One? Thus he turned back and sat down at the root of a tree, holding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. I'll stop here for a moment. So here you see, remember Rahula was going to follow the Buddha on Pindapatta, arms round. But when the Buddha gave him advice about the five aggregates, body, feeling, perception, volition, and consciousness, to consider it with proper wisdom, that it is not mine, this I am not, this is not myself. Then he thought, he thought he'd been given this advice how to, he should put it into practice. So he sat under a tree and meditated. He shows, remember Rahula is very diligent. Rev. Sariputta saw him sitting there and addressed him thus, Rahula, develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. Then when it was evening, the Venerable Rahula rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side and asked the Blessed One, Venerable Sir, how is mindfulness of breathing developed and cultivated so that it is of great fruit and great benefit? I'll stop here for a moment. So here, you see, Probably in this sutta, this sutta was spoken, Venerable Rahula was still quite young also. That's why when Venerable Sariputta told him to practice mindfulness of breathing, he wasn't sure how to practice it. So he asked the Buddha for advice. So, you see, in the morning he went to Pindapatta and sat under the tree. So, the whole day he was meditating. And when the sun set, then only he went to see the Buddha. And the Buddha said, ahula, whatever internally belonging to oneself is solid, solidified, and clung to. That is, head, hair, body, hair, nails, teeth, skin, flesh, sinew, bone, bone, marrow, kidney, heart, liver, diaphragm, spleen, lung, large intestine, small intestine, contents of the stomach, feces, and whatever or whatever else internally belonging to oneself is solid, solidified, and clung to. This is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element and that should be seen as it actually is with proper wisdom thus. This is not mine, this I am not, this is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element. So here the internal earth element, refers to whatever is hard, because the earth signifies hardness, hardness element. So whatever is hard in the body is considered the internal earth element, and it should be seen, the Buddha says, as not mine, not I, not myself. But Rahula is the water element. The water element may be either internal or external. What is the internal water element? Whatever internally belonging to oneself is water, watery, and clung to. That is, bile, phlegm, pus, blood, sweat, fat, tear, grease, fetal snot, oil of the joint, urine, or whatever else internally belonging to oneself is water, watery, and clung to. This is called the internal water element. Now both the internal water element and the external water element are simply water element and that should be seen as it actually is with proper wisdom thus. This is not mine, this I am not, this is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element. Stop here for a moment. The water element is whatever is watery, And water has the characteristic of cohering together and giving whatever it is in shape. For example, our body has this shape because of the water element. If we were to dehydrate our body completely, then it will turn into powder and it will crumble. So water has a property of cohering and giving shape. What Rahula is a fire element. The fire element may be internal or external. What is the internal fire element? Whatever internally belonging to oneself is fire, fiery and clung to. That is, that by which one is warm, ages and is consumed, and that by which what is eaten, drunk, consumed and tasted. gets completely digested, or whatever else internally belonging to oneself is fiery and clung to. This is called the internal fire element. Now both the internal fire element and the external fire element are simply fire elements, and that should be seen as it actually is with proper wisdom thus. This is not mine, this I am not, this is not myself. When one sees it thus, as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element. Stop here for a moment. So the fire element refers to the heat element. So this fire element warms us and makes us itch and helps in digestion. What Rahula is the air element. The air element may be either internal or external. What is the internal air element? Whatever internally belonging to oneself is air, airy, and clung to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that cause through the limbs, in-breath and out-breath, or whatever else internally belonging to oneself is air, airy, and clung to. This is called the internal air element. Now both the internal air element and the external air element are simply air element and that should be seen as it actually is with proper wisdom thus. This is not mind, this I am not, this is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. Let's stop here for a moment. This air element has the characteristic of motion. Because of the air inside us, the winds move and the blood flows, etc. So the air element refers to what causes motion. What Prahula is the space element. The space element may be either internal or external, but it's the internal space element. Whatever internally belonging to oneself is space, spatial, and clung to, that is, the holes of the ears, the nostrils, and the door of the mouth, and the aperture whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, and whatever else internally belonging to oneself is space, spatial, and clung to. This is called the internal space element. Now both the internal space element and the external space element are simply space element and that should be seen as it actually is with proper wisdom thus, this is not mine, this I am not, this is not myself. When one sees it thus, as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element. So the space element is space or whatever is spatial and The four great elements, earth, water, fire, wind, plus the space element counts for the body. Our body consists of these five elements. And then the Buddha continued, Prahulam, develop meditation that is like the earth. For when you develop meditation that is like the earth, a reasoned, agreeable, and disagreeable context will not invade your mind and remain. Just as people throw clean things and dirty things, excrement, urine, spittle, pus and blood on the earth, and the earth is not horrified, humiliated and disgusted because of that. So too, Rahula, develop meditation that is like the earth. For when you develop meditation that is like the earth, there isn't agreeable and disagreeable context could not invade your mind and remain. stop here for a moment. So the Buddha is telling him to develop the meditation that is like the earth which is not moved by whatever clean or dirty things are thrown on it. It is not horrified, humiliated or disgusted. In other words, telling Rahula to develop the mind so it becomes quite solid and unshakable, not moved by external sense objects, not moved by feelings, etc. develop meditation that is like water. For when you develop meditation that is like water, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people wash clean things and dirty things, excrement, urine, spittle, pus and blood in water, and the water is not horrified, humiliated and disgusted because of that. So too, Prahula, develop meditation that is like water. For when you develop meditation that is like water, arisen agreeable and disagreeable contacts will not invade your mind and remain. Similarly, the Buddha says, be unmoving like the water. Rahula, develop meditation that is like fire. For when you develop meditation that is like fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people burn clean things and dirty things, excrement, urine, spittle, pus and blood in fire. And the fire is not horrified, humiliated and disgusted because of that. So through Rahula, Develop meditation that is like fire, for when you develop meditation that is like fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. Ahula, develop meditation that is like air, for when you develop meditation that is like air, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as the air blows out clean things and dirty things, on excrement, urine, spittle, pus and blood. And the air is not horrified, humiliated and disgusted because of that. So too Rahula developed meditation that is like air. For when you develop meditation that is like air, arisen agreeable and disagreeable contacts will not invade your mind and remain. Rahula, develop meditation that is like space. For when you develop meditation that is like space, agreeable, arisen agreeable and disagreeable contexts will not invade your mind and remain. just as space is not established anywhere. So to Rahula, develop meditation that is like space. For when you develop meditation that is like space, arisen agreeable and disagreeable contacts will not invade your mind and remain. Stop here for a moment. So here the Buddha is basically telling Rahula to develop the mind to be so strong, so unshakable, which is only possible through strong concentration. then only the mind can be unmoving. Whatever context the mind comes in contact with, it is unmoving. Kahoola, develop meditation on loving kindness. For when you develop meditation on loving kindness, any ill will will be abandoned. Kahoola, develop meditation on compassion. For when you develop meditation on compassion, any cruelty will be abandoned. Pahula, develop meditation on joy, for when you develop meditation on joy, any discontent will be abandoned. Pahula, develop meditation on equanimity, for when you develop meditation on equanimity, any aversion will be abandoned. Pahula, develop meditation on foulness, for when you develop meditation on foulness or unattractiveness, any lust will be abandoned. develop meditation on the perception of impermanence, for in developed meditation on the perception of impermanence, the conceit I am will be abandoned. I'll stop here for a moment. So here, these few lines are very important. You can see here the opposites. For example, the opposite of metta, loving-kindness, is ill-will or anger. So when you develop loving-kindness, metta, you overcome ill-will. So if a person has a bad temper, prone to anger, then he should practice metta more. And then compassion, the opposite of compassion is cruelty. So we develop compassion to cut off any cruel thoughts, any tendency to cruelty in us. And then we develop joy. And when we are happy and joyful, we will be contented. Discontent will not arise. And then when we develop equanimity, aversion towards unpleasant things, unpleasant people, et cetera, we'll be abandoned. And then we develop meditation on foulness of the body, unattractiveness of the body, to cut lust, because a normal person has a lot of lust. So when we practice unattractiveness of the body, for example, the way the Buddha taught to meditate on the 32 parts of the body. You recite the 32 parts of the body, head, hair, body, hair, nails, teeth, skin, flesh, immune bone, bone marrow, kidney, heart, et cetera. So when you go through these 32 parts of the body slowly, you contemplate one by one. That is one way to to see it clearly, and then when you chant the 32 parts of the body quickly, that is Samatha practice to attain concentration. Both can be practiced. So the purpose of meditating on the powerlessness of the body is to cut off lust. And meditation and the perception of impermanence, to see impermanence in everything, to see impermanence everything in the world, especially the body and the mind. We can see permanence in the five aggregates, body and the mind, body, feeling, perception, volition and consciousness. And it helps us to cut the conceit, I am, this perception of a self. So these few sentences here are very important. good to remember them. Opposite of loving-kindness is ill-will. Opposite of compassion is cruelty. Opposite of joy is discontent. Opposite of equanimity is aversion. And then when we meditate on the foulness of the body, that helps us to cut lust. When we meditate on the perception of impermanence of everything in the world, it helps us to cut the perception of the self, of the I am. Okay, then the Buddha continued. Ahula, develop meditation on mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. And how is mindfulness of breathing developed and cultivated so that it is of great fruit and great benefit? Here Rahula, a monk, having gone to the forest or to the root of a tree or to an empty hut, sits down. Having folded his legs crosswise, sets his body erect and established mindfulness in front of him. Ever mindful he breathes in, mindful he breathes out. Breathing in long, he understands, I breathe in long. Or breathing out long, he understands, I breathe out long. Breathing in short, he understands, I breathe in short. Or breathing out short, he understands, I breathe out short. He trains thus, I shall breathe in, experiencing the whole body of the breath. He trains thus, I shall breathe out, experiencing the whole body of breath. He trains thus, I shall breathe in, tranquilizing the bodily volition. He trains thus, I shall breathe out, tranquilizing the bodily volition. Stop here for a moment. So here, the Buddha is saying, when we practice mindfulness of the breath, if it's a long breath, we know that it's a long breath. If it's a short breath, we know it is a short breath. Also, we must be able to distinguish whether the breath is incoming or outgoing, breathing in or breathing out, and experiencing the whole breath when you breathe in. You notice here, the Buddha's method of meditation on the breath is to experience the breath itself and to know. And then this last part, experience the whole body of the breath, then tranquilizing the bodily volition. What is the bodily volition? This is kaya sankara. That means the bodily volition refers to the breath. Earlier we saw in the sutta that the bodily volition refers to the breath itself. So, here he is saying, I shall breathe in, tranquilizing the breath. I shall breathe out, tranquilizing the breath. So, this meditation is about the breath itself. Unfortunately, later books, like the Visuddhimagga, instead of teaching you to meditate on the breath, they teach you to meditate at a particular point. This is not mentioned by the Buddha. You don't have to restrict yourself to a particular point. The point is to notice the whole breath coming in and out. The breath coming in and out. It is the breath itself we meditate on, not the particular point. Like in the Visuddhimagga, they tell you either to put your attention on your upper lip or the tip of your nose, etc. This is not what is taught by the Buddha. And nowadays, like some Burmese monks, they tell you to meditate on the abdomen, rising and falling of the abdomen. This is also not according to the Sutta. The Sutta is telling you to put your attention on the breath itself. But initially, of course, because of sloth and topple, it's very difficult to get a feeling of the breath or to notice the breath. But it doesn't matter. As long as you can differentiate between the in-breath and an out-breath, that's enough. As long as you know you're breathing in or you're breathing out, though you cannot notice it very clearly, that is enough. Then as you Continue doing that. You can just follow the breath. After some time, the mind starts to clear. When the mind starts to clear, then you'll be able to notice more clearly, to continue. It trains us as to breathe in, experiencing delight. It trains us as to breathe out, experiencing delight. It trains us as to breathe in experiencing pleasure. It trains us as to breathe out experiencing pleasure. It trains us as to breathe in experiencing the mental volition. It trains us as to breathe out experiencing the mental volition. It trains us as to breathe in tranquilizing the mental volition. It trains us as to breathe out tranquilizing the mental volition. Okay, stop here for a moment. So here, this one, You cannot force yourself to experience delight. If you practice the earlier part, keeping your attention on the breath, and slowly tranquilizing the breath, and you keep on doing that, then slowly the mind becomes more concentrated, then delight, pity will arise, and sukha, pleasure, So when you come to that stage, then you experience it. You cannot force yourself to experience it. All these steps later, they come naturally. And then the mental volition refers to feeling and perception, feeling and perception. So he experiences the feeling and perception, and then tranquilizing the feeling and perception, tranquilizing the mind. He trains thus, I shall breathe in, experiencing the mind. He trains thus, I shall breathe out, experiencing the mind. He trains thus, I shall breathe in, gladdening the mind. He trains thus, I shall breathe out, gladdening the mind. He trains thus, I shall breathe in, concentrating the mind. He trains thus, I shall breathe out, concentrating the mind. He trains thus, I shall breathe in, liberating the mind. He trains thus, I shall breathe out, liberating the mind. He trains thus, I shall breathe in, contemplating impermanence. He trains us as to breathe out contemplating impermanence. He trains us as to breathe in contemplating fading away. He trains us as to breathe out contemplating fading away. He trains us as to breathe in contemplating cessation. He trains us as to breathe out contemplating cessation. He trains us as to breathe in contemplating relinquishment. He trains us as to breathe out contemplating relinquishment. Bahula, that is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great benefit. And mindfulness of breathing is developed and cultivated in this way. Even the final in-breaths and out-breaths are known as they cease, not unknown. That is what the Blessed One said. Remember, Rahula was satisfied and delighted in the Blessed One's words. It's the end of the sutta. So this mindfulness of breathing is not an easy meditation object. The way the Buddha taught his disciples is to not allow the mindfulness to lapse. Every breath must be known so that they put their attention on the breath all the time, whether sitting or standing or walking or lying down. Always remembering to put the attention on meditation object, that is sati. So that's how the Buddha's disciples practice until their mindfulness is 24 hours a day. That's why here the Buddha says, so even the last breath, they are aware of even the last breath. So these later steps in the practice, You don't have to worry about it. As you progress, it will come naturally. You can't force yourself to practice every step of it. So this sutra, this advice to Rahula, the Buddha says in the beginning, See the five aggregates, basically body and mind. That's not mind, not I, not myself. Then after that, when Rahula asked the Buddha about meditation, and the Buddha said to practice meditation so that the mind becomes unmoving, just like the elements are unmoving, so the mind should develop to that stage. That means to have strong samadhi, concentration, Also, the Buddha said to practice metta, loving-kindness, compassion, karuna, and joy, mudita, and equanimity, upekka, and also to meditate, contemplate the foulness of the body, and to contemplate the impermanence of everything in the world. And then the Buddha ends with the steps in the mindfulness of breathing.

13-MN-63-Culamalunkya-(2010-08-13).txt

Okay, now we come to the next sutta. 63. Chula Malumkhya Sutta, the shorter discourse to Malumkhya Putta. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Natapindika's Park. Then, while the Venerable Malumkhya Putta was alone in meditation, the following thought arose in his mind. These speculative views have been undeclared by the Blessed One, set aside and rejected by Him. Namely, the world is eternal, and the world is not eternal. The world is finite, the world is infinite. The soul is the same as the body, and the soul is one thing, and the body another. After death, the Tathagata exists. After death, the Tathagata does not exist. After death, the Tathagata both exists and does not exist. And after that, a Tathagata neither exists nor does not exist. The Blessed One does not declare these to me, and I do not approve of and accept the fact that He does not declare these to me. So I shall go to the Blessed One and ask Him the meaning of this. If He declares to me either the world is eternal or the world is not eternal, etc., then I will lead the holy life under Him. If he does not declare these to me, then I will abandon the training and return to the lower life." Stop here for a moment. So this Venerable Malunkyaputta, instead of putting his mind on his meditation object, his mind is starting to stray, and thinking why the Buddha did not explain all these views to him, that external sect teachers, So the Buddha never mentioned any one of these, so he is starting to doubt the Buddha. He says if the Buddha does not explain all these to him, he will disrobe and go back to the lay life. Then when it was evening, the Venerable Malunkyaputta rose from meditation and went to the Blessed One. After paying homage to Him, he sat down at one side and told Him, Here, Venerable Sir, while I was alone in meditation, the following thought arose in my mind. These speculative views have been undeclared by the Blessed One. If He does not declare these to me, then I will abandon the training and return to the lower life. If the Blessed One knows the world is eternal, let the Blessed One declare to me the world is eternal. If the Blessed One knows the world is not eternal, let the Blessed One declare to me the world is not eternal. If the Blessed One does not know either the world is eternal or the world is not eternal, then it is straightforward for one who does not know and does not see to say, I do not know, I do not see. If the Blessed One knows the world is finite, the world is infinite, the soul is the same as the body, etc. Let the Blessed One declare that to me. If the Blessed One knows, let the Blessed One declare that to me. If the Blessed One does not know, then it is straightforward for one who does not know and does not see to say, I do not know, I do not see. Let's stop here for a moment. So you see this arrogant disciple has come to challenge the Buddha, whether the Buddha knows or not. I have to declare to him, otherwise he doesn't want to continue to be a disciple of the Buddha. Then the Buddha said, how then, Malunkyaputta, did I ever say to you, come Malunkyaputta, lead the holy life under me and I will declare to you the world is eternal, or the world is not eternal, etc. No one will serve. Then did you ever tell me, I will lead the holy life under the Blessed One and the Blessed One will declare to me the world is eternal or the world is not eternal, etc. No, ever, sir. That being so, misguided man, who are you and what are you abandoning? I stop here for a moment. So the Buddha is telling him, when you came to be my disciple, did I ever tell you that I would declare all these things to you? Did I make this bargain? He said, no. And then when you came to be my disciple, did you say that I must declare all these things to you when you become my disciple? And he says, no. Then the Buddha said, foolish man, we did not set up his terms. So who are you to say all these things? And the Buddha continued, if anyone should say thus, I will not lead the holy life under the blessed one until the blessed one declares to me the world is eternal or the world is not eternal, etc. that would still remain undeclared by the Tathagata, and meanwhile that person would die. Suppose Malunkyaputta, a man who was wounded by an arrow, thickly smeared with poison, and his friends and companions, his kinsmen and relatives, brought the surgeon to treat him. The man would say, I will not let the surgeon pull out this arrow until I know whether the man who wounded me was a noble or a Brahmin, or a merchant or a worker. And he would say, I will not let the surgeon pull out this arrow until I know the name and clan of the man who wounded me, or until I know whether the man who wounded me was tall or short or of middle height. Or until I know whether the man who wounded me was dark or brown or golden skin. Or until I know whether the man who wounded me lives in such a village or town or city. Or until I know whether the bow that wounded me was a long bow or a crossbow. Or until I know whether the bowstring that wounded me was fiber or reed or sinew or hemp or bark. Or until I know whether the shaft that wounded me was wild or cultivated. Or until I know with what kind of feathers the shaft that wounded me was fitted. Whether those of a vulture, or a crow, or a hawk, or a peacock, or a stork. Or until I know with what kind of sinew the shaft that wounded me was bound. whether that of an ox, or a buffalo, or a lion, or a monkey, or until I know what kind of arrow it was that wounded me, whether it was hoof-tipped, or curved, or barbed, or calf-toothed, or oleander. All this would still not be known to that man, and meanwhile he would die. So too, Malukya Buddha, if anyone should say thus, I will not lead the holy life under the Blessed One until the Blessed One declares to me the world is eternal or the world is not eternal, etc. That would still remain undeclared by the Tathagata. And meanwhile, that person would die. Stop here for a moment. This is a very classic simile that the Buddha is teaching here, that if a man was wounded, fatally wounded, with an arrow thickly smeared with poison. And a surgeon wants to pull out the arrow. He says he will not let the surgeon pull out the arrow until he knows who's the man who wounded him, where he comes from, and what type of arrow, what type of bow, et cetera. And if he wants to know all these things, he will die before all these things are answered. So the Buddha says in the same way, if a person renounces, and then he wants to know all these unbeneficial questions, then he would die before all these are answered. Malunkyaputta, if there is the view the world is eternal, the holy life cannot be lived. And if there is the view the world is not eternal, the holy life cannot be lived. Whether there is the view the world is eternal or the view the world is not eternal, there is birth, there is aging, there is death, there is sorrow, lamentation, pain, grief and despair, the destruction of which I prescribe here and now. If there is the view the world is finite, the world is infinite, the soul is the same as the body, etc. The holy life cannot be lived. Whether there is the view After death, the Tathagata exists or not? There is birth, there is aging, there is death, there are sorrow, lamentation, pain, grief and despair. The disruption of which I prescribe here and now. Therefore, Malayalam Kriya Buddha, remember what I have left undeclared as undeclared. I remember what I have declared as declared. And what have I left undeclared? The world is eternal, that I have left undeclared. The world is not eternal, I have left undeclared. The world is finite, I have left undeclared. The world is infinite, I have left undeclared. The soul is the same as the body, I have left undeclared, etc. etc. All these I have left undeclared. Why have I left that undeclared? Because it is unbeneficial. It does not belong to the fundamentals of the holy life. It does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. That is why I have left it undeclared. And what have I declared? This is suffering I have declared. This is the origin of suffering I have declared. This is the cessation of suffering, I have declared. This is the way leading to the cessation of suffering, I have declared. Why have I declared that? Because it is beneficial. It belongs to the fundamentals of the holy life. It leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge. to enlightenment, to Nibbana. That is why I have declared it. Therefore, Malunkyaputta, remember what I have left undeclared as undeclared. I remember what I have declared as declared. That is what the Blessed One said. Remember, Malunkyaputta was satisfied and delighted in the Blessed One's words. That's the end of the sutta. So you see here, The Buddha has taken a lot of trouble to explain to him why the Buddha does not declare all these views because it has nothing to do with the holy life. It does not help you to attain Nirvana, to attain enlightenment and end birth, aging, dying, sorrow, lamentation, pain, grief and despair, all that sorrow. But the Buddha says, He declares the Four Noble Truths because it is beneficial, because it belongs to the fundamentals of the holy life and leads to disenchantment, to dispassion, to satiation, to peace, direct knowledge, enlightenment and nirvana. That's why the Buddha declares the Four Noble Truths. So the Buddha said, what he has not taught is not important. What he has taught is important. That's why he only teaches what is important. to us. So, in this one sutta, one day the Buddha was talking to his disciples. He took up a handful of leaves in his hand and he asked his disciples, which is more, the leaves in my hand or the leaves in the forest? And the disciples said, the leaves in your hand are very few compared to the leaves in the forest. So the Buddha said, in the same way, what I know is like the leaves in the forest, what I teach is like the leaves in my hand. So what the Buddha teaches is just the essentials. What he knows, a lot of things are not important to us. If we want to know too many things, we will die before we can know all these things. So life is too short. Our problem is that life, the cycle of rebirths, births and rebirths, is suffering. So our problem is to end our suffering, to find out a lot of things about this world. Nowadays, we have this information explosion Nowadays, a lot of people like to go into the internet and learn a lot of things, waste a lot of time, getting a lot of knowledge. But a lot of that knowledge is not helpful to us. At the end of the day, when you're about to die, all that information you know is not important. Then you will realize it's only the Dharma that is important in life. OK, I'll end here, I think, to discuss. Put nearer, put nearer your mouth. Is that stated there? It's the same thing. Same thing. The point here is breathe in and out, experiencing the whole body of the breath. So different persons will notice differently. So you don't have to worry. You just know that you try to notice the breath, the breath as a body. How much of it you notice, different persons will experience differently. Yes, when you have a deep breath, you can feel it right inside. And when you have a shallow breath, you only feel it around the nostril. So when you start meditating, your breath is a bit coarse, a bit not refined yet, then You are taking deep breaths, so you notice deep breaths. As you sit longer, the breath becomes finer and finer and more tranquilized. Then you only notice the short breaths. That's because of sloth and topper. But it doesn't matter. You just know, even though you can't notice the breath properly, as long as you can differentiate whether it's an in-breath or an out-breath, that's good enough. Usually you can do that because of the movement of your abdomen and all that. You can tell whether you're breathing in or breathing out. Thank you. Thank you very much. Not really. You can practice in any order you want. So, there is no fixed... It's not that you're supposed to practice in this order. In other suttas, the Buddha would explain it in different order. So, there's no fixed order. It's up to you which one you want to practice more first. Whether it's on the breath, on metta, or impermanence, or boundless of the body, etc. Except that you notice in the beginning, the Buddha says you should meditate until the mind becomes unmoving, strong, unmoving like earth, water, fire, wind, and space. Who says military reform can't be a way of showing compassion? When you meditate, should you think of the word or the language? Because now I'm not going to dwell on it, I'm not focusing on the word. So now I'm going to focus on compassion for example. If I focus on compassion for the word, if I think, how do I meditate on that? Because the more I do that, the better now for example. Well, there is the method of meditation on loving kindness in the suttas And the meditation on loving kindness that is taught by monks nowadays is a bit different. In the sutra, we find that the Buddha told his disciples to attain the jhāna, at least the first jhāna, which you do by meditating on the breath or on the kāsina. meaning earth, or meditate on fire, or meditate on color, or whatever, until the mind becomes one-pointed. Then after that only, the Buddha says, then you practice meditation on loving-kindness by radiating one quarter, the second quarter, the third quarter, the fourth quarter, all around. That's the way taught by the Buddha. But nowadays, people teach by chanting, may I be well and happy and all that, which is not the way taught by the Buddha. Of course, it's difficult to practice the way taught by the Buddha to get the jhanas first. But we can still practice it on a low level by showing loving kindness. As mentioned previously, the Buddha says, When we live with others we should have harmony and one way to do that is to practice loving kindness outwardly and inwardly through the body, speech and the mind. Body means by your body actions you try to show loving kindness. by verbal language, by our verbal speech. We also use words to show our loving kindness and also through thoughts, to have thoughts of loving kindness to others. So it is through these three kammas that we can practice loving kindness and people can kind of seal or feel that you have loving kindness. It's very difficult to do most of the work with the sessions. For example, when we were making the SAT, we had a long afternoon, and we just needed to entertain a lot more about, this is not what I want, this is not what I want. So obviously, I just don't get to be doing that for another hour or an hour and a half. So obviously, when we were asked to do all of that, I think it's the first job that we should have, and then we can do that, and go for it. In the Buddha's teachings, before you can see clearly, for example, this is not I, this is not mine, this is not myself, you have to get rid of the five hindrances. If you don't get rid of the five hindrances, you don't have that wisdom, you don't see clearly. It's not possible to see clearly with the five hindrances enveloping us. Okay, shall we end here?

14-MN-64-Mahamalunkya-(2010-08-14).txt

Today is the 14th of August, 2010 and we come to Majjhima Nikaya Sutta 64, Maha Malunkya Sutta, the greater discourse to Malunkya Buddha. This Sutta is also another very important Sutta. Thus have I heard On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There, He addressed the monks thus. Monks, Venerable Sir, they replied. The Blessed One said, Monks, do you remember the five lower fetters as taught by Me? When this was said, the Venerable Malunkia Putta replied, Venerable Sir, I remember the five lower fetters as taught by the Blessed One. But Malumkyaputta, in what way do you remember the five lower factors as taught by me? Paramount Sir, I remember identity view as a lower factor taught by the Blessed One. I remember doubt as a lower factor taught by the Blessed One. I remember adherence to rules and observances as a lower factor taught by the Blessed One. I remember sensual desire as a lower factor taught by the Blessed One. I remember ill-will as a lower factor taught by the Blessed One. It is in this way, Member Sir, that I remember the five lower factors as taught by the Blessed One. And the Buddha said, Malunkyaputta, to whom do you remember my having taught these five lower factors in that way? Would not the wondrous of other sects confuse you with the simile of the infant? For a young, tender infant, lying prone, does not even have the notion identity. So how could identity view arise in him? Yet the underlying tendency to identity view lies within him. A young, tender infant, lying prone, does not even have the notion, teachings. So how could doubt about teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant, lying prone, does not even have the notion rules, so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant, lying prone, does not even have the notion sensual pleasure, so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young, tender infant, lying prone, does not even have the notion of beings. So how could ill-will towards beings arise in him? Yet the underlying tendency to ill-will lies within him. Would not the wondrous of other sex confuse you with this simile of the infant?" I'll stop here for a moment. So, when Malacca Buddha quoted the Five Lower Factors, the Buddha said, if you say that it's the Five Lower Factors, 10 wonders of other sects, external ascetics can prove you wrong, confuse you with the simile of the infant, saying that the infant, a young infant, does not have these 5 lower fetters, yet the tendency to have these 5 lower fetters is there. Later the Buddha explains that By fetter, he means it is a fetter only if it habitually obsesses a person. Thereupon, the Venerable Ananda said, it is time, Blessed One, it is time, Sublime One, for the Blessed One to teach the five lower fetters. Having heard it from the Blessed One, the monks will remember it. Then listened Ananda and attended closely to what I shall say. Yes, Venerable Sir, the Venerable Ananda replied. The Blessed One said, Here Ananda, an untaught ordinary person who has no regard for noble ones, and is unskilled and undisciplined in their Dhamma, who has no regard for true men, and is unskilled and undisciplined in their Dhamma, abides with the mind obsessed and enslaved by identity view, and he does not understand as it actually is. the escape from the arisen identity view. And when that identity view has become habitual and is uneradicated in him, it is a lower factor. Similarly, he abides with the mind obsessed and enslaved by doubt, by adherence to rules and observances, by sensual lust, by ill will, and he does not understand the escape as it actually is from the arisen factors. And when that factor has become habitual and uneradicated eradicated in him. It is a lower factor. Stop here for a moment. So here the Buddha explains this factor when the mind is obsessed by these factors and it is habitual. So the person is habitually obsessed by these five things. Then it becomes a factor for him. A well-taught, noble disciple, Aryan, who has regard for noble ones, and is skilled and disciplined in their Dhamma, who has regard for true men, and is skilled and disciplined in their Dhamma, does not abide with the mind obsessed and enslaved by identity view. He understands, as it actually is, the escape from the arisen identity view, and identity view, together with the underlying tendency to it, is abandoned in him. Similarly, he does not abide with the mind obsessed and enslaved by doubt, by adherence to rules and observances, by sensual lust, by ill will. And he understands as it actually is the escape from the arisen fetter. And the fetter, together with the underlying tendency to it, is abandoned in him. So, stop here for a moment. So for the Ahrin disciple, he understands the Dhamma, the Aryan Dhamma, the Dhamma of true men, and these five lower factors is abandoned. Even the underlying tendency to it is abandoned. There is a path ananda, a way to the abandoning of the five lower factors, that anyone without coming to that path, to that way, shall know or see or abandon the five lower factors This is not possible. Just as when there is a great tree standing possessed of hardwood, it is not possible that anyone shall cut out its hardwood without cutting through its bark and sapwood. So too there is a path. There is a path ananda, a way to the abandoning of the five lower factors, that someone, by coming to that path, to that way, shall know and see and abandon the five lower factors. This is possible. Just as when there is a great tree standing possessed of hardwood, it is possible that someone shall cut out its hardwood by cutting through its bark and sapwood, so too there is a path. for the abandoning of the five lower factors. Stop here. So here the Buddha says, just as if you want to extract the hardwood, of a tree, which is at the core of the tree, the center of the tree, you have to cut through the bark and the sapwood, the softwood, before you can take out the hardwood. So in the same way, the Buddha says, to abandon the five lower factors, there is a specific path. And if you don't walk that specific path, it is impossible to abandon the five lower factors. Suppose Ananda, the river Ganges were full of water right up to the brim so that crows could drink from it. And then a feeble man came thinking, by swimming across the stream with my arms, I shall get safely across to the further shore of this river Ganges. yet he would not be able to get safely across. So too, when the Dhamma is being taught to someone for the cessation of identity, if his mind does not enter into it and acquire confidence, steadiness and decision, then he can be regarded like the feeble man. Suppose, Ananda, the river Ganges were full of water right up to the brim, so that crows could drink from it. And then a strong man came, thinking, by swimming across the stream with my arms, I shall get safely across to the furthest shore of this river Ganges. And he would be able to get safely across. So too, when the Dhamma is being taught to someone for the cessation of identity, if his mind enters into it and acquires confidence, steadiness and decision, then he can be regarded as like a strong man. Sorry for a moment. So here the Buddha says, just like a weak man cannot swim across the Ganges because it is quite a wide river, but a strong man can. So in the same way, the Buddha says, when the Dhamma is taught, if a person does not pay full attention and if the mind does not enter into it and acquire confidence, steadiness and decision, then he can be regarded like the feeble man. He cannot achieve what he aims to do. Whereas the other person, if he listens to the Dhamma and the mind enters into it and acquires confidence, steadiness and position, then he can be regarded like the strong man who can swim across the river. So listening to the Dhamma with careful attention, full attention and understanding the Dhamma is very important. and what ananda is the path, the way to the abandoning of the five lower factors. Here with seclusion from objects of attachment, with the abandoning of unwholesome states, with a complete tranquilization of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by a polite and sustained thought, with delight and pleasure born of seclusion. Whatever exists therein of material form, feeling, perception, volition and consciousness, it sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not-self. He turns his mind away from those states and directs it towards the deathless element thus. This is the peaceful, this is the sublime, that is the stilling of all volitions, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, nibbana. Standing upon that, he attains the destruction of the Thanes. But if he does not attain the destruction of the Thanes, then because of that desire for the Dhamma, that delight in the Dhamma, with the destruction of the five lower factors, he becomes one due to reappear spontaneously in the pure boats and there attain final Nibbana without ever returning from that world. This is the path, the way to the abandoning of the five lower factors. Stop here for a moment. So here, the path which is absolutely necessary to the abandonment of the five lower factors starts with the first jhana, the Buddha says. When a person attains the first jhana, then he can see that the five aggregates, basically the body and the mind, are impermanent, suffering, a disease, a tumor, a cough, a calamity, etc. Then it becomes dispassionate and relinquishes all craving towards the body and the mind, basically the self, then only he can attain Nibbāna. And if he does not, then because of the understanding of the Dhamma, he will become an anagamin and be reborn in the Suddhavasa heavens, the pure abodes, and from there attain Nibbāna. Again, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna. Again, with the feeding away as well of delight, a monk enters upon and abides in the third jhāna. So the second jhāna also is the path to the abandoning of the five lower factors. The third jhāna also is the path to the abandonment of the five lower factors. Again, with the abandoning of pleasure and pain, a monk enters upon and abides in the fourth jhāna, which has neither pain nor pleasure, and purity of mindfulness and equanimity. Whatever exists therein of material form, feeling, perception, volition, and consciousness, he sees those states as impermanent. suffering, etc. He turns his mind away from those states and directs it towards the deathless element. This again is a path, a way to the abandoning of the five lower factors. Again, with the complete surmounting of perceptions of form, the disappearance of perceptions of sensory impact, With non-attention to perceptions of diversity, aware that space is infinite, a monk enters upon and abides in the base of infinite space. Whatever exists therein of feeling, perception, volition and consciousness, he sees those states as impermanent, as suffering, etc. He turns his mind away from those states and directs it towards the deathless element. This again is the path, the way to the abandoning of the five lower factors. Again, by completely surmounting the base of infinite space, aware that consciousness is infinite, a monk enters upon and abides in the base of infinite consciousness. Similarly, whatever exists therein of healing, perception, volition and consciousness, he sees those states as impermanent, as suffering, etc., and turns his mind away from those states. This is the path, the way to the abandoning of the five lower factors. Again, by completely surmounting the base of infinite consciousness, aware that there is nothing, a monk enters upon and abides in the base of nothingness, whatever exists therein of feeling, perception, volition and consciousness. He sees those states as impermanent, as suffering, as a disease, etc. He turns his mind away from those states and directs it towards the deathless element. Standing upon that, he attains the destruction of the Thanes. But if he does not attain the destruction of the Thanes, then because of that desire for the Dhamma, that delight in the Dhamma, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously in the pure abodes, and there attain final Nibbana without ever returning from that world. This is the path, this is the way to the abandoning of the five lower fetters. And Malunkyakut, this member, Ananda said, Venerable Sir, if this is the path, the way to the abandoning of the five lower factors, then how is it that some monks here are said to gain liberation by mind and some are said to gain liberation by wisdom? And the Buddha said, the difference here, Ananda, is in the faculties, I say. That is what the Blessed One said. Venerable Ananda was satisfied and delighted in the Blessed One's words. So this last part, the Buddha confirms that there are two types of liberation. One is liberation by mind and another one is liberation by wisdom. But basically they are the same. It is not that the method is different. The method is both are the same. That is basically the Noble Eightfold Path. But the difference why one gains liberation by mind and another one gains liberation by wisdom, the Buddha says, is because there's a difference in their faculties. You find from the Sutta that those Arahants who were liberated during meditation, like the Buddha himself, they are said to be liberated by mind. And there are two Suttas. which talks about the two types of arahants. One sutta says there is an arahant liberated by mind. Later I can give you the sutta reference. There is one liberated by mind and the other is liberated by wisdom. And there is another sutta that says there are two types of arahants. One who is two ways liberated, or both ways liberated, and another one is liberated by wisdom. So this means the monk who is liberated by mind is also the monk who is two ways liberated. When a monk is two ways liberated, it means he is liberated by mind and by wisdom. Because without wisdom, you cannot attain liberation. It's just that liberation by mind, actually from the suttas we find, are those who meditate using the strength of mind. They meditate and then after that they attain enlightenment like the Buddha. And there are others like Venerable Sariputta. He was listening to a discourse by the Buddha and during the The hearing of the discourse he understood and he became liberated. So this liberation by wisdom is not during meditation. But somebody like Venerable Sariputta, you can see in Majjhima Nikaya Sutta 111, he has all the jhanas. all the Jhanas. It's not that people who are liberated by wisdom do not have Jhanas. That is a commentarial idea. A lot of things in the commentaries contradict the suttas. So here from this sutta, what is very important is that to attain the abandoning of the five lower factors. When you abandon the five lower factors, you become an anagamin, a third fruit, ariya. So here you can see, without the jhanas I mentioned here, it is impossible to abandon the five lower factors and become an anagamin. So, there are some other suttas where the Buddha says, for Anagamin, attainment of Anagamin, third fruit, and Arahant Buddha, fourth fruit, you need the four jhanas. Perfect samadhi, perfect concentration in the Buddha's teachings are the four jhanas. And for the others, like Sakadagamin, the second fruit, you don't need perfect concentration, you don't need the four jhanas. You may need to get the first jhāna or the second jhāna or the third jhāna before you can become a Sakadagami. But for the third and fourth, you need four jhānas. So because of this point, I say this sutta is very important, that it is impossible to become an Anagami or an Arahant without the jhānas.

15-MN-65-Bhaddali-Part-A-(2010-08-14).txt

Now we come to Sutta 65, Paddali Sutta. Thus have I heard. One occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There he addressed the monks thus. Monks, humble sir, they replied. The Blessed One said, Monks, I eat at a single session. By so doing, I am free from illness and affliction, and I enjoy health, strength, and a comfortable abiding. Come monks, eat at a single session. By so doing, you too will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding." When this was said, the Venerable Baddhali told the Blessed One, Venerable Sir, I am not willing to eat at a single session, for if I were to do so, I might have worry and anxiety about it. Then the Buddha said, Then Baddhali, eat one part there where you are invited, and bring away one part to eat. By eating in that way, you will maintain yourself. Venerable Sir, I am not willing to eat in that way either, for if I were to do so, I might also have worry and anxiety about it." Then when this training precept was being made known by the Blessed One, the Venerable Baddhali publicly declared in the Sangha of monks his unwillingness to undertake the training. Then the Venerable Baddhali did not present himself to the Blessed One for the whole of that three-month period of the rains, as he did not fulfill the training in the teacher's dispensation. Stop here for a moment. So, the Buddha, at this time of the Sutta, he wanted the monks to eat only one meal a day. And you can see from here, the Buddha says he eats at a single session, a single sitting, and eats one meal a day, and he's healthy. And there are some monks like this one called Baddhali, they were not willing to follow this precept. And so in front of everyone, he declared his unwillingness to follow the Buddha's instructions. So because of that, he avoided the Buddha for the three months of the Vassa, the rains period, rains retreat. Initially the Buddha allowed, did not make this precept, and the monks could eat as many times as they wanted. Later the Buddha said, instead of three meals, they should only take two meals. And then later he said only one meal a year. But because of monks like this, not willing to eat one meal, he said, you can eat your main meal and then you can take part of it if you want. You can keep part of that food to eat. again, but it must be in the morning, between dawn and noon. Dawn is when the sun arises, and noon is when the sun is at the highest point. In Malaysia, it would be like 7 a.m. until 1 p.m. So, even then, this Reverend Baddali was not willing to follow this training to eat only in the morning. On that occasion, a number of monks were engaged in making up a robe for the Blessed One, thinking, With this robe completed at the end of the three months of the rains, the Blessed One would set out wandering. Then the Venerable Baddhali went to those monks and exchanged greetings with them. And when this courteous and amiable talk was finished, he sat down at one side. When he had done so, they said to him, Friend Baddhali, this robe is being made up for the Blessed One. With this robe completed at the end of the three months of the rains, The Blessed One will set out wandering. Please, Friend Baddhali, give proper attention to your declaration. Do not let it become more difficult for you later on." Stop here for a moment. So here, these monks were very good. They were very considerate. They told Venerable Baddhali, Don't make things difficult for you later on. In other words, they are hinting to him to go and apologize to the Buddha. Otherwise, this will be an obstruction for him later. If he still wants to continue as a monk, this will be a big obstruction. He has friends," he replied, and he went to the Blessed One. And after paying homage to Him, he sat down at one side and said, "'Remember, sir, a transgression overcame me in that, like a fool, confused and blundering. When the training precept was being made known by the Blessed One, I publicly declared in the Sangha of monks my unwillingness to undertake the training. Rebel Sir, may the Blessed One forgive my transgression, seen as such, for the sake of restraint in the future." And the Buddha said, Surely, Badali, the transgression overcame you, in that like a fool, confused and blundering, when the training precept was being made known by me. You publicly declared in the Sangha of monks your unwillingness to undertake the training. Badali, this circumstance was not recognized by you. The Blessed One is living at Savatthi, and the Blessed One will know me thus. The monk named Badali is one who does not fulfill the training in the teacher's dispensation. This circumstance was not recognized by you. Also, this circumstance was not recognized by you. Many monks who have taken up residence at Savatthi for the rains, and they too will know me thus. The monk named Badali is one who does not fulfill the training in the teacher's dispensation. This circumstance too was not recognized by you. Also, this circumstance was not recognized by you. Many bhikkhunis have taken up residence at Savatthi for the rains. Many nuns have taken up residence at Savatthi for the rains, and they too will know me thus. The monk named Badali is one who does not fulfill the training in the teacher's dispensation. This circumstance too was not recognized by you. Also, this circumstance was not recognized by you. Many men lay followers, many women lay followers are staying at Savatthi and they too will know me thus. The monk named Badali is one who does not fulfill the training in the teacher's dispensation. This circumstance too was not recognized by you. Also, this circumstance was not recognized by you. Many recluses and brahmins of other sects have taken up residence at Savatthi for the rains, and they too will know me thus. A monk named Badali, an elder disciple of the recluse Gautama, is one who does not fulfill the training in the teacher's dispensation. This circumstance too was not recognized by you." Stop here for a moment. So the Buddha was admonishing him after he confessed his wrongdoing. The Buddha said, foresee that you will have a very bad reputation. The Buddha will see you as one who refuses to train in the precepts. And all the monks and the nuns and all the men lay followers and women followers all will recognize you as somebody, as one of the monks who does not comply with the Buddha's instructions. And even external ascetics will also know you. In other words, you get a very bad reputation. All this was not seen by you. Second time he confessed, I said, remember sir, the transgression overcame me in that like a fool, confused and blundering. When the training precept was being made known by the Blessed One, I publicly declared in the Sangha of monks my unwillingness to undertake the training. Rebel Sir, may the Blessed One forgive my transgression, seen as such for the sake of restraint in the future. Surely, Badali, a transgression overcame you, in that like a fool, confused and blundering, when the training precept was being made known by me, you publicly declared in the Sangha of monks your unwillingness to undertake the training. What do you think, Baddhali? Suppose a monk here were one liberated in both ways, and I told him, come, monk, be a plank for me to walk across the mud. Would he walk across himself, or would he dispose his body otherwise, or would he say no? No, Venerable Sir. Stop here for a moment. So here, the Buddha, when he confessed the second time, The Buddha still did not accept. The Buddha said, suppose there were an arahant liberated in both ways. That means mind liberated arahant. And I told him, sleep in the mud for me to walk across your body so that my feet don't get dirty. With this arahant, refused to do so and walk across himself, would he turn his body in another direction or would he say no? And then Venerable Baddhali said no. In other words, he knows when the Buddha will ask the arahant to even sleep in the mud for him to use as a carpet to walk across, that arahant will quickly do so. This simile given here, we know, was used by later monks to create the story of the Pankara Buddha. Remember this story? They say a long time ago, the Buddha, the Bodhisattva, was ascetic by the name of Sumedha, and he At that time, this ascetic Sumedha, he met the Buddha Dipankara. And the Buddha Dipankara was so, how do you say, awesome. So he was so impressed by the Buddha Dipankara that he willingly lay in the mud for the Dipankara Buddha to walk, step across his body, to walk across the mud. And then, according to this story, after that, Altogether he met 24 Buddhas before he became the Buddha Sakyamuni. You can see that that story was extracted from here. But that story is a false story. It was created by later monks. So in the Suttas, the Buddha said he looked into the past. whole night he didn't sleep. He looked throughout the night and he looked back 91 world cycles. He said he only saw six Sammasambuddhas. There's no such thing as 24, 28 or 88 Buddhas. It's only six Buddhas in the suttas. There's a lot of wrong views being taught nowadays. So unless you are familiar with the suttas, you don't know all this. Then the Buddha continued, what do you think Baddhali? Suppose a monk here were one liberated by wisdom and then I told him, come monk, be a plank for me to walk across the mud. Would he walk across himself or would he dispose his body otherwise or would he say no? Again, Baddhali said no. Similarly, the Buddha quoted the body witness, Kaya Sakin, one attained to view, Dittipatta, one liberated by faith, Saddhavimutta. Dhamma, follower, feed follower. And I told him, come, monk, be a plank for me to walk across the mud. Would he walk across himself, or would he dispose his body otherwise? Or would he say no? No, venerable sir. So here the Buddha is talking about all the various types of ariya. If a person has become an ariya, he has unshakable faith in the Buddha. He worships the Buddha. And if the Buddha were to ask him to sleep in the mud, for the Buddha to use as a carpet to walk across, he would not hesitate. What do you think, Badali? Were you, on that occasion, one liberated in both ways? Or one liberated by wisdom? Or a body witness? Or one attained to view? Or one liberated by faith? Or a dharma follower? Or a faith follower? No, Venerable Sir. Badali, on that occasion, were you not an empty, hollow, wrong-doer? I'll stop here for a moment. So Buddha said, when I gave the instruction and you refused, you publicly repudiated me in front of everybody, at that time were you an Ariya? He said, no. Buddha said, at that time you were just an empty, hollow, wrong-doer. Yes, Venerable Sir. Remember, Sir, transgression overcame me in that like a fool, confused and blundering. When a training precept was being made known by the Blessed One, I publicly declared in the Sangha of monks my unwillingness to undertake the training. Remember, Sir, may the Blessed One forgive my transgression, seen as such for the sake of restraint in the future. Surely by Dali, a transgression overcame you, in that, like a fool, confused and blundering, when the training precept was being made known by me, you publicly declared in the Sangha of monks your unwillingness to undertake the training. But since you see your transgression as such, and make immense in accordance with the Dhamma, we forgive you. For it is growth in the noble one's discipline when one sees one's transgression as such and makes amends in accordance with the Dhamma by undertaking restraint for the future." I'll stop here for a moment. So you see, only after the third time he asked for forgiveness, then only the Buddha forgave him. Here, Badali, some monk does not fulfill the training in the teacher's dispensation. He considers thus, suppose I were to resort to a secluded resting place, a forest, or the root of a tree, or a mountain, or a ravine, or a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Perhaps I might realize a superhuman state. a distinction in knowledge and vision worthy of the Aryans, noble ones. He resorts to some secluded resting place. While he lives there, thus withdrawn, the teacher censures him. Wise companions in the holy life who have made investigations censure him. God censures him, and he censures himself. Being censured in this way by the teacher, by wise companions in the holy life, by God and by himself, he realizes no superhuman state, no distinction in knowledge and vision worthy of the noble ones. Why is that? That is how it is with one who does not fulfill the training in the teacher's dispensation. Stop here for a moment. So here the Buddha is saying, suppose a monk, he wants to meditate very hard. He goes to a secluded place, lives alone, and he practices very hard. But he cannot make any progress. Why? Because he does not fulfill the training. He does not fulfill the training in the Sīla, moral conduct, the precepts, the concentration and the wisdom. And because of that, the teacher has a bad impression of him, censures him. And other monks also criticize him. And he himself will criticize himself. And the gods who can read his mind will also censure him, criticize him. So because of this conscience pricking him, his mind cannot be happy and attain concentration. From there, he cannot attain the supernormal states, superhuman states. Here, Badali, some monk does fulfill the training in the teacher's dispensation. He considers thus, suppose I were to resort to a secluded resting place, the forest or the root of a tree, or a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Perhaps I might realize a superhuman state, a distinction in knowledge and vision worthy of the noble ones. He resorts to some secluded resting place. While he lives thus withdrawn, The teacher does not censure him. Wise companions in the holy life who have made investigation do not censure him. Gods do not censure him, and he does not censure himself. Being uncensured in this way by the teacher, by wise companions in the holy life, by gods and by himself, he realizes a superhuman state, a distinction in knowledge and vision worthy of the noble ones." Stop here for a moment. So here, the converse, if a monk complies with all the training in the precepts, concentration, and wisdom, then he has no remorse. Nobody censures him or criticizes him, and he does not criticize himself. And so he can attain what he wants to attain because he has no remorse. He's full of happiness, full of gladness, and the mind calms down. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. Why is that? That is how it is with one who fulfills the training in the teacher's dispensation. With the stilling of applied and sustained thought, he enters upon and abides in the second jhana. Similarly, with the fading away as well of delight. he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, he enters upon and abides in the fourth jhāna. What is that? That is how it is with one who fulfills the training in the teacher's dispensation. When his concentrated mind is thus purified and bright, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability, he directs it to the knowledge of the recollection of past lives, Thus, with the aspects and particulars, he recollects his manifold past lives. Why is that? That is how it is with one who fulfills the training in the teacher's dispensation. When his concentrated mind is thus purified and bright, attained to imperturbability, he directs it to the knowledge of the passing away and reappearance of beings. Thus with the divine eye, which is purified and surpasses the human, he understands how beings pass on according to their actions. Why is that? That is how it is with one who fulfills the training in the teacher's dispensation. When his concentrated mind is thus purified and bright, attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it actually is, this is suffering. He understands as it actually is, this is the origin of suffering, the way leading to the cessation of suffering and the way leading to the cessation of suffering of the tains. When he knows and sees thus, his mind is liberated from the tain of sensual desire, from the tain of being and from the tain of ignorance. When it is liberated, there comes the knowledge it is liberated. He understands birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. Why is that? That is how it is with one who fulfills the training in the teacher's dispensation. So here the Buddha is saying, when a monk fulfills the training laid out by the Buddha, then he can attain the four jhanas. And after he has attained the four jhanas, you see here, the mind is purified and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. Because the mind has come to that state, then when he directs it to the recollection of past lives, he's able to do so. And when he directs it to the knowledge of the passing away and reappearance of beings, he's also able to do so. And thirdly, when he directs it to the knowledge of the Four Noble Truths and the Arts of Arts, Then he also understands liberation. So these later, the three knowledges, is only possible because the mind has attained the fourth jhana. After the fourth jhana, it is just right because it is purified and bright, etc.

16-MN-65-Bhaddali-Part-B-(2010-08-14).txt

Thereupon, the Venerable Baddhali asked, Venerable Sir, what is the cause, what is the reason, why they take action against some monk here by repeatedly admonishing him? What is the cause, what is the reason, why they do not take such action against some monk here by repeatedly admonishing him? Here, Baddhali, some monk is a constant offender with many offenses. When he is corrected by the monks, he pre-barricades. leaves the talk aside, shows disturbance, hate and bitterness. He does not proceed rightly. He does not comply. He does not clear himself. He does not say, let me act so that the Sangha will be satisfied. Monks, taking account of this matter, monks taking account of this matter think it would be good if the Venerable once examined this monk in such a way that this litigation against him is not settled too quickly. And the monks examine that monk in such a way that the litigation against him is not settled too quickly. So this monk is not only a constant offender, but when he is advised by other monks to correct his behavior, he prevaricates, he talks about some other things, and he's disturbed, he gets angry, and does not comply with what they say. He does not act in a way that the other monks are happy. So because of that, they keep, cause they repeatedly find fault with him. I guess this Venerable Bhaddali must be a monk like this, so other monks constantly find fault with him. That's why he's not happy complaining to the Buddha, why is this monk always constantly finding fault with me? And then the Buddha says here again, but here, some monk is a constant offender with many offenses. When he is corrected by the monks, he does not prevaricate, leave the talk aside or show disturbance, hate and bitterness. He proceeds rightly. He complies. He clears himself. He says, let me so act that the Sangha will be satisfied. Monks, taking account of this matter, think it would be good if the Venerable wants to examine this monk in such a way that this litigation against him is settled quickly. And the monks examine that monk in such a way that the litigation against him is settled quickly. I'll stop here for a moment. So this is another type of constant offender. advised by other monks to change. And he listens to them. He does not get angry. He does not leave the talk aside. And he complies with what they advise him. So because of that, the other monks have sympathy for him and try to settle his case quickly. Here some monk is a chance offender without many offenses. When he is corrected by the monks, He pre-vericates, leads the talk aside, or shows disturbance, hate and bitterness, etc. And the monks examine that monk in such a way that the litigation against him is not settled too quickly. But here some monk is a chance offender without many offences. When he is corrected by the monks, he does not pre-vericate or lead the talk aside or show disturbance, etc. And the monks examine that monk in such a way that the litigation against him is settled quickly. Stop here for a moment. So this one is not a constant offender, but a chance offender. And the other monks, when they advise him to change, if the monk is willing to change, then they sympathize with him and quickly settle his case. But if he's the type who's hard to correct, then they constantly find fault with him. Here some monk progresses by a measure of faith and love. In this case, the monks consider thus. Friends, this monk progresses by a measure of faith and love. Let him not lose that measure of faith and love, as he may if we take action against him by repeatedly admonishing him. Suppose a man had only one eye. Let his friends and companions, his kinsmen and relatives, would guard his eye, thinking, let him not lose his one eye. So too some monk progresses by a measure of faith and love. and they think, let him not lose that measure of faith and love as he may if we take action against him by repeatedly admonishing him. This is the cause, this is the reason why they take action against some monk here by repeatedly admonishing him. This is the cause, this is the reason why they do not take such action against some monk here by repeatedly admonishing him. So this last type of monk is new. But he has faith and he has love. So because of that, the other monks sympathize with him. Ven. Sir, what is the cause, what is the reason, why there were previously fewer training rules and more monks became established in final knowledge? What is the cause, what is the reason, why there are now more training rules and fewer monks become established in final knowledge? I'll stop it for a moment. So here he's asking why formerly there were less precepts made by the Buddha and there were more arahants. And nowadays there are so many precepts and we have less arahants. And the Buddha said, that is how it is, Baddhali. When beings are deteriorating and the true Dhamma is disappearing, then there are more training rules and fewer monks become established in final knowledge. The teacher does not make the training rule for disciples. until certain things that are the basis for taints become manifest here in the Sangha. For when certain things that are the basis for taints become manifest here in the Sangha, then the teacher makes known the training rule for disciples in order to ward off those things that are the basis for taints. Those things that are the basis for taints do not become manifest here in the Sangha until the Sangha has reached greatness But when the Sangha has reached greatness, then those things that are the basis for things become manifest here in the Sangha. And then the teacher makes known the training rule for disciples in order to ward off those things that are the basis for things. Those things that are the basis for Thanes do not become manifest here in the Sangha until the Sangha has reached the acme of worldly gain, the acme of fame, the acme of great learning, the acme of long-standing renown. But when the Sangha has reached the acme of long-standing renown, etc., then those things that are the basis for Thanes become manifest here in the Sangha. And then the teacher makes known the training rule for disciples in order to ward off those things that are the basis for Thanes. Stop here for a moment. So here the Buddha answers that after some time the Sangha becomes very well established and they become famous and they have reached the peak. Then when they have reached the peak, then problems start to appear. Here the Buddha says The Tains become manifest. Here it refers to what the Chinese call Pan Nao, or the uncontrolled mental outflows. That's my translation for Tains, the Asavas, uncontrolled mental outflows. That means the The mind, they use the mind a lot. Instead of meditating and attaining the jhanas, the monks, after some time, they become lax. After the Sangha has reached fame, the peak, then the Sangha of monks, the Buddha and the Sangha of monks, become very famous. Then they get a lot of offerings and all that. Then the monks start to relax. And you get bad eggs, the monks. people coming into monkhood for the wrong reasons. They wear the robe for the wrong reasons. And then they don't practice. They don't practice. Their aim in wearing the robe is not to practice the holy life. And they are greedy for offerings and greedy for fame and all that. So that's when the taints become manifest. All this using their mind too much. and beings are deteriorating and the true Dhamma starts to disappear because these monks, instead of practicing, meditating very hard and disciplining their mind and not using their mind in thinking, they start to think a lot and then they have wrong interpretation of the Dhamma. When they have wrong interpretation of the Dhamma, then the true Dhamma starts to disappear. It's like nowadays, you have so many different interpretations of the Buddha's teachings. Instead of sticking to the original Buddha's teachings in the four Nikayas plus a few books of the fifth Nikaya, they go and follow other books like we have the Mahayana and the Hinayana books. So all this causes the true Dhamma to disappear. And when this starts to happen, then the Buddha starts to make more and more rules. And then you get less and less arahants in the world. And the Buddha said, there were a few of you, Baddhali, when I taught the Dhamma to the simile of the young Therabred code. Do you remember that, Baddhali? No, Venerable Sir. To what reason do you attribute that? Venerable Sir, I have long been one who did not fulfill the training in the teacher's dispensation." And the Buddha said, that is not the only cause or the only reason, but rather, by encompassing your mind with my mind, I have long known you thus. When I am teaching that Dhamma, this misguided man does not heed it, does not give it attention, does not engage it with all his mind, does not hear the Dhamma with eager ears. Still, Bhadali, I will teach you the Dhamma through the simile of the young thoroughbred, quote, listen and attend closely to what I shall say. Yes, Member Sir, the Member Baddali replied. So, stop here for a moment. So, the Buddha says that there were a few of you around when I gave the simile of the young thoroughbred, quote, do you remember? He said no. I see this sati, the definition of sati is being able to remember what was said and done a long time ago. So this, remember Badali, he does not have that sati, his mind is not clear, that's why he does not remember. And the Buddha asked him, why don't you remember? He said, because I have not fulfilled the training, I have not followed the Buddha's instructions. The Buddha said, that is not the only reason. The Buddha said, I noticed every time I'm teaching the Dhamma, this foolish man does not pay attention. does not engage with all his mind, does not hear the Dhamma with eager ears. So, when the Dhamma is being taught, you have to pay full attention. If you are interested in the Dhamma, if you have the affinity with the Dhamma, every time the Dhamma is taught, you will not talk, you pay careful attention. There are some of you, when the Dhamma is spoken, y'all talking and all that. So the Buddha says that just like just now he gave the simile of the man swimming across the river Ganges If a man is very strong, is able to swim across the river Ganges, that is similar to a man when the Dhamma is taught, he pays full attention. And the feeble man who is not able to swim across the Ganges, for the simple reason when the Dhamma is taught, he is not interested, he does not pay full attention. So listening to the Dhamma is extremely important in the Buddha's teaching. Not only meditation, it has to be combined with listening to the Dhamma. The Blessed One said, Badali, suppose a clever horse trainer obtains a fine thoroughbred coat, he first makes him get used to wearing the bit. While the coat is being made to get used to wearing the bit, because he is doing something that he has never done before, he displays some contortion, writhing and vexillation. But through constant repetition and gradual practice, he becomes peaceful in that action. When the court has become peaceful in that action, the horse trainer further makes him get used to wearing the harness. While the court is being made to get used to wearing the harness, because he is doing something that he has never done before, it displays some contortion, writhing and vexillation. But through constant repetition and gradual practice, he becomes peaceful in that action. When the cold has become peaceful in that action, the horse trainer further makes him act in keeping in step, in running in a circle, in prancing, in galloping, in charging, in the kingly qualities, in the kingly heritage. in the highest speed, in the highest fleetness, in the highest gentleness. While the colt is being made to get used to doing these things, because he is doing something that he has never done before, he displays some contortion, gritting and vexillation, but through constant repetition and gradual practice, he becomes peaceful in those actions. When the colt has become peaceful in those actions, the horse trainer further rewards him with a rubbing down and a grooming. When the fine thoroughbred colt possesses these ten factors, he is worthy of the king, in the king's service, and considered one of the factors of a king." Stop here for a moment. So the Buddha, he gives a simile of the colt. He's being trained. He's being trained a step at a time. And in the beginning, when he starts something new, he's not used to it, he will try to rebel. contortion, writhing, and all that. But gradually, he gets used to it. Then he goes through different steps of the training and eventually he's worthy of the king, becomes the king's horse. So in the same way, the Buddha is trying to say, when a person comes into monkhood, there's a lot of things that person is not used to. Eating, forsaking the dinner, forsaking the Siu Yeh supper, and not being able to go and see shows, do whatever you like. For a monk, he stays in the monastery, he cannot go anywhere. And when you are restless, you still cannot go anywhere, you just have to fight with your restlessness. Some monks, because of eating one meal a day, they have gastric problems, they'd have to bear with it until they can at least subdue it. And then a lot of other things, so many precepts you have to uphold. A lot of things, you're not used to it. It takes a long time to get used to it, just like the training of the court. But when you get used to it, then you become, like here, he's worthy of the king. Similarly, the Buddha says, So too, Bhadali, when a monk possesses ten qualities, he is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation and unsurpassed feel of merit for the world. What are the ten? Here, Bhadali, a monk possesses the right view of one beyond training, the right thoughts of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right recollection of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, and the right deliverance of one beyond training. When a monk possesses these ten qualities, he is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation and unsurpassed feel of merit for the world. That is what the Blessed One said. The rebel Badali was satisfied and delighted in the Blessed One's words. So here, this simile of the training of a monk. So this sutta is quite interesting. You can see here, if a person becomes an ariya, he would not hesitate to do what is required by the Buddha, we do not hesitate to follow the Buddha's instructions. So the Buddha says, if a monk follows the Buddha's instructions and practices, and then he can attain the Jhanas, and after he attains the Jhanas, then he can attain the knowledges, Abhinaya. He mentioned three knowledges, and from there he can become liberated. It's nearly one hour, maybe we stop here. Anything to discuss? Do you think that it's going to die by the time you get home? What's going to happen to your children? Are they going to be able to travel? Are they going to be able to go to school? Are they going to be able to go to college? Yes. Do you think that you as a human being Yes, this is one of the exceptions. Actually in the Vinaya books, this rains retreat was first observed by external ascetics, not by the Buddha's disciples. And then during the rains, the Buddha's disciples were walking all around. And then the lay people criticized the Buddha's disciples for walking around during the rains, because they said during the rains, a lot of insects and worms, et cetera, they come up to the surface. Then when the monks walk around, they kill all these insects and worms, et cetera. And then because of their criticism, then the Buddha also instructed the monks to follow and keep the rains retreat. Yes, yes. Yes. We find in the Vinaya that the Buddha was quite tolerant. There were a lot of monks who did not fulfill the training. He did not tease them out. Yes, it is not such a big offence because initially the Buddha did not have this training rule and the monks were going on alms round in the morning, in the afternoon, even at night. Later you'll see another sutta where this is mentioned, maybe the next sutta. The next sutta, 6th sutta, 66, which we'll go through tomorrow. The monks were going on alms round at odd hours and that created problems sometimes in the darkness. They are standing there, you know, when the monk begs for food, he's not supposed to open his mouth, not supposed to say anything. So, in the next sutta, you'll hear about some lady, she was trying to get water from the well or something, and this monk was standing beside her, keeping very quiet, and when she turned around, she saw him, she screamed in terror, and after that, scolded him. So, So that's why the Buddha didn't want the monks to go and beg at night and all that. Frightened people and inconvenienced people and all that. And also, the Buddha himself was quite ascetic. Before he was enlightened, he practiced all the ascetic practices to the extreme until he nearly died. And eventually he decided to take one meal a day and he felt that it was enough. For a monk, one meal a day is a very good practice, because unless a monk does a lot of physical work, like building and all that, then a lot of monks, we don't do much physical work. Then one meal a day is just nice. In fact, for a lot of monks, if you take two full meals, you can easily get fat. So we have to be careful. We have to be careful. We don't go out of shape. So this eating precept is actually not a serious precept. Because initially the Buddha allowed. But because the Buddha felt that by eating one meal a day it is sufficient. And a monk is slim. Slim and that's good for Meditation, if a monk gets fat, then he gets sleepy easily, sloth and topper. So, it is a good practice only because it helps in the holy life. That's why the Buddha mentioned one meal a day. But later, because some monks could not follow it, then the Buddha relaxed a bit. And the Buddha said, after the meal, you can keep some food left over to eat later, but not after noon, when the sun is at the highest. Actually, the main point the Buddha wanted was that the monks should only go on alms round once, and not inconvenience lay people by going on alms round more than once a day. So, the monk goes on alms round once a day, and then if he wants to eat twice, that is allowed, provided it is in the morning. But again, these two-thirds combined or divided by Nārāyaṇa, it is perfectly equal to the three-thirds of Nārāyaṇa. But in the Nārāyaṇa, you may expect from the three-thirds, the three-thirds of Nārāyaṇa, there is a lot of different things to be done. No, definitely not. The Vinaya books contain a lot of things not mentioned in the suttas. You have to study it to know. It is available, you just have to order it from either Pali Tech Society or India. The Buddha is not a man who uses his mind and thinks a lot. So the Buddha, he does not go and think this problem is going to arise or that problem is going to arise. He just let things go naturally. Not like us, before something arises we are already worrying. Buddha does not worry about that. Whatever happens, the Buddha said, his mind is thus. Such, sometimes we translate it as such. Unmoving. His mind is always unmoving. He's not disturbed by anything. Whatever happens, it's just like everything is like a dream only. Thank you very much. I would translate it as uncontrolled mental outflows. Arhant is described, is defined, Arhant, or liberated person, is defined as a kinasava, one who has destroyed the asavas. We know Arhant has destroyed the tendency for the sixth consciousness to flow. So that's why this word asava, I would interpret it as the uncontrolled mental outflows. That means the flow of the sixth consciousness, the tendency of the sixth consciousness to flow. So it is the ultimate. If you destroy the asavas, the detains, you have become arahant. of confidence in some small way. Would that be an uncontrollable development in the end, or would that be really something like, let me write about something you see sometimes in the minds of people who are trying to find solutions to their problems beforehand, as opposed to writing to their bank and dealing with the problem? Would that be an uncontrollable outflow in the end? Yes, like when the mind is disturbed, the consciousness flows more, there is a proliferation of thoughts. This proliferation of thoughts you can consider as the asavas. But ultimately, this asavas refers to the tendency of the mind to flow. But when a monk has attained jhanas, the mind is focused. When the mind is focused, the asavas do not flow. The asavas do not flow in the state of the jhanas, because the mind is focused, concentrated. You are in control of the mind. So if you want to attain liberation, which is basically destruction of the outflows, you must be able to attain the jhanas, because when you attain the jhanas, you stop the outflows for that period you are in that jhana. If you are able to attain jhana for one hour, then at least you can stop the asavas for one hour. If you can attain for two hours, you can stop the asavas for two hours. Then only you have hope of permanently cutting off the asavas. If you cannot even cut it off for for a short while, you absolutely have no hope of cutting it off permanently. That is why the Vipassana meditation without the Jhanas, there is no hope of attaining liberation in the Buddha's teachings. Okay, shall we stop here?

17-MN-66-Latukikopama-(2010-08-15).txt

Today is the 15th of August and we come to Majjhimanikaya Sutta 66, Lattukiko Pama Sutta, the simile of the quail. Thus have I heard, on one occasion the blessed one was living in the country of the Anguttarapans at a town of theirs named Apana. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Apana for alms. When He had wandered for alms in Apana and had returned from His alms round, after His meal, He went to a certain grove for the days abiding. Having entered the grove, He sat down at the root of a tree for the days abiding. When it was morning, the Venerable Udayan dressed, and taking his bowl and outer robe, he too went into Apana for alms. When he had wandered for alms in Apana and had returned from his alms round, after his meal, he went to the same grove for the days abiding. Having entered the grove, he sat down at the root of a tree for the days abiding. Then, while the Venerable Udain was alone in meditation, the following thought arose in his mind. How many painful states has the Blessed One rid us of? How many pleasant states has the Blessed One brought us? How many unwholesome states has the Blessed One rid us of? How many wholesome states has the Blessed One brought us? Then when it was evening, the Venerable Udayan rose from meditation, went to the Blessed One, and after paying homage to Him, he sat down at one side and told Him, Here, Venerable Sir, while I was alone in meditation, the following thought arose in my mind. How many painful states has the Blessed One rid us of? How many pleasant states has the Blessed One brought us? How many unwholesome states has the Blessed One rid us of? How many wholesome states has the Blessed One brought us? Remember, Sir, formerly we used to eat in the evening, in the morning, and during the day, outside the proper time. Then there was an occasion When the Blessed One addressed the monks thus, monks, please abandon that daytime meal outside the proper time. I was upset and sad, thinking faithful householders give us good food of various kinds during the day, outside the proper time. Yet the Blessed One tells us to abandon it. The Sublime One tells us to relinquish it. Out of love and respect for the Blessed One, and out of shame and fear of wrongdoing, we abandoned that daytime meal outside the proper time. Then we ate only in the evening and in the morning. Then there was an occasion when the Blessed One addressed the monks thus, monks, please abandon that night meal, which is outside the proper time. Rebel Sir, I was upset and sad, thinking, the Blessed One tells us to abandon the most sumptuous of our two meals. The Sublime One tells us to relinquish it. Once, Rebel Sir, a certain man had obtained some soup during the day, and he said, Put that aside, and we will all eat it together in the evening. Nearly all cooking is done at night, little by day. Out of our love and respect for the Blessed One, and out of shame and fear of wrongdoing, we abandoned that nightmare, which was outside the proper time. Stop here for a moment. So this monk, having followed the Buddha's instructions for many years, then one day he was thinking, the Buddha has been a very good teacher, and And because of the Buddha, he has got rid of many painful states, and obtained many pleasant states, got rid of many unwholesome states, and acquired many wholesome states. So he was thinking that last time the monks used to eat three meals a day, then there was a time when the Buddha said, stop the afternoon meal. At first he found it very difficult to to let go of this afternoon meal. Because the afternoon and night meals are better than the morning. Morning, usually lay people don't have enough time to cook. And then later the Buddha said, abandon the night meal also. Again, he was very upset. But because he was a very good disciple, even though it was difficult to do, he had faith in the Buddha. And out of love and respect for the Buddha, He did what the Buddha instructed. It has happened, Venerable Sir, that monks wandering for alms in the thick darkness of the night have walked into a cesspit, fallen into a sewer, walked into a thorn bush, and fallen over a sleeping cow. They have met hoodlums who had already committed a crime and those planning one, and they have been sexually enticed by women. Once, Venerable Sir, I went wandering for alms in the thick darkness of the night. A woman washing a pot saw me by a flash of lightning and screamed out in terror, Mercy me, a devil has come for me. I told her, Sister, I am no devil, I am a monk waiting for alms. And she said, Then it's a monk whose ma has died and whose pa has died. Better monk that you get your belly cut open with a sharp butcher's knife than this prowling for alms for your belly's sake in the thick darkness of the night. Remember, sir, when I recollected that, I thought, how many painful states has the Blessed One rid us of? How many pleasant states has the Blessed One brought us? How many unwholesome states has the Blessed One rid us of? How many wholesome states has the Blessed One brought us? Stop here for a moment. So here you see, when they used to walk for alms at night, all of these things happened, fell into a cesspit. and the soul is full of shit, and walked into a thorn bush, fell over a sleeping cow, and met with lumps, and sexually enticed by women at night. And then, at this instance, when, you know monks when they beg for food, they are not supposed to open their mouth, not supposed to ask. So he just stood beside this woman who was washing this pot, still standing there quietly. The woman didn't know he was there until there was a flash of lightning. Suddenly saw him, got so frightened. After that cursed him. So he said, so the Buddha has rid them of many painful states. and quite many unpleasant states. Some of these Buddha's instructions are initially for a person not used to it, you'll find it very hard to practice, like eating one meal a day or eating two meals a day and not having your dinner. But when you get used to it, then you realize it is sufficient. And then you realize you are the better for it, because you are more healthy. Eating too much, you will not be healthy. So to Udayan, there are certain misguided men here who, when told by me, abandon this, say, what, such a mere trifle, such a little thing as this? This recluse is much too exacting, and they do not abandon that, and they show discourtesy towards me as well as towards those monks desirous of training. For them, that thing becomes a strong, stout, tough, unrotting tether and a thick yoke. Suppose, Udayan, a quail were tethered by a rotting creeper, and would thereby expect injury, captivity, or death. Now suppose someone said, The rotting creeper by which that quail is tethered, and thereby expects injury, captivity, or death, is for her a feeble, weak, rotting, callous tether. Would he be speaking rightly? No, verbal sir, for that quail, the rotting creeper by which she is tethered and thereby expects injury, captivity, or death, is a strong, stout, tough, unrotting tether and a thick yoke. So too, Udayan, there are certain misguided men here who, when told by me, abandon this, they say, What? Such a mere trifle, such a little thing as this? This recluse is much too exacting. And they do not abandon that, and they show discourtesy. towards me as well as towards those monks desirous of training. For them, that thing becomes a strong, stout, tough, unrotting tether and a thick yoke. Stop here for a moment. So the Buddha is saying, sometimes the Buddha makes a precept and certain monks, they think it's such a small thing why the Buddha make this precept, don't allow them this and that. So they don't follow. And when they don't follow, this becomes a problem for them, just like a strong, tough, unrotting tether. And the Buddha gives a simile of a quail, a kind of bird, which is caught by this rotting creeper. If a human were caught by this rotting creeper, we can easily break it. But for this quail, because it's so small, that rotting creeper is a strong, stout bond and she cannot escape from it. So she will either be captured or die there. So in the same way the Buddha says, when a monk does not follow the instructions of the Buddha, that becomes a big problem for him. Udayan, there are certain clansmen here who, when told by me, abandon this, say, What? Such a mere trifle, such a little thing to be abandoned as this? The blessed one tells us to abandon, the sublime one tells us to relinquish. Yet they abandon that, and do not show this courtesy towards me or towards those monks, the desirous of training. Having abandoned it, they live at ease, unruffled, subsisting on others' gifts. with a mind as aloof as a wild deer's. For them, that thing becomes a feeble, weak, rotting, callous tether. Suppose Udine, a royal Tusker elephant with tusks as long as chariot poles, full-grown in stature, high-bred and accustomed to battle, were tethered by stout leather thongs. But by simply twisting his body a little, he could break and burst the thongs, and then go where he likes. Now suppose someone said, the stout leather thongs by which this royal tusker elephant is tethered are for him a strong, stout, tough, unrotting tether and a thick yoke. Would he be speaking rightly? No, Webster. The stout leather thongs by which that royal tusker elephant is tethered, which by simply twisting his body a little he could break and burst, and then go where he likes, are for him a feeble, weak, rotting, callous tether. So too, Dian, there are certain clansmen here who, when told by me, abandon this And they abandon that and do not show discourtesy towards me or towards those monks desirous of training. Having abandoned it, they live at ease, unruffled, subsisting on others' gifts, with mine as aloof, as a wild dearest. For them, that thing becomes a feeble, weak, rotting, callous tether." So, here the Buddha gives the converse. Sometimes a monk is told to follow certain instructions. He may not like it. But out of love and respect for the Buddha, they comply. So then there is no... They have no problem. This precept doesn't make any problem for them. Just like this king's elephant. It's so strong, even if it's bound by a tough leather, you can simply break it. So it all depends on our mind. If the mind is strong, it can overcome anything. This attitude, our attitude is very important. There's one sutta, if you all remember, last year we did the Samyutta Nikaya. And then the Buddha gave this example that Sakka Devaraja went to war with the Asuras. And then Sakka Devaraja won. And then the Asura chieftain was tied up. His hands and feet were tied. And he was brought to the Deva city. And then the Buddha said, if when he was brought in captivity to the Deva city, If his attitude was that Sakadeva Raja was wrong and they were right in the battle and he shouldn't be caught in captivity and all that, then he would be feeling a lot of suffering. He cannot accept the fact that he is shackled up, tied up. But on the other hand, if his attitude was that they were wrong to start the battle, that Sakadeva Raja and the Devas were correct. So even though he's tied up and brought as a prisoner, he doesn't mind it. So for him, because of that attitude, when he's brought as a prisoner to the Deva city, he does not suffer mentally. He accepts it. So our attitude in life is very important. So like in this case, like the Buddha says, makes a certain precept. There are certain monks who think it's such a small thing and they refuse to comply. For them that becomes a big problem. Just like some people, certain things they think precept is not necessary to follow. And on the other hand, there are some monk disciples of the Buddha, they also think that it's a small thing, but because they have love and respect for the Buddha, and also they think the Buddha is wiser than them, they comply. And then after that, later they realize the Buddha is actually wiser than them. That's why, like earlier the example, The Buddha stopped them from eating the afternoon meal and eating the night meal at first. They were not happy, but later in the long run, then they realized. The Buddha gave the wise instruction. Suppose Udayan, there were a poor penniless destitute man, and he had one dilapidated hovel open to the crows, not the best kind, and one dilapidated wicker bedstead, not the best kind, and some grain and pumpkin seeds in a pot, not the best kind, and one hag of a wife, not the best kind. He might see a monk in a monastery park, sitting in the shade of a tree, His hands and feet well washed after he had eaten a delicious meal, devoting himself to the higher mind. He might think, how pleasant the recluses state is, how healthy the recluses state is. If only I could shave off my hair and beard. put on the yellow robe, and go forth from the home life into homelessness. But being unable to abandon his one dilapidated hovel open to the crows, not the best kind, and his one dilapidated wicker bedstead, not the best kind, and his grain and pumpkin seeds in a pot, not the best kind, and his hag of a wife, not the best kind, he is unable to shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Now suppose someone said, the tethers by which that man is tethered, so that he cannot abandon his one dilapidated hovel, etc., and his hag of a wife, not of the best kind, and shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. For him, those are a feeble, weak, rotten, tallest tether, would he be speaking rightly? No, Vembulsa, the tethers by which that man is tethered, so that he cannot abandon his one dilapidated hovel, etc., and his hag of a wife, not the best kind, and shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. For him, those are a strong, stout, tough, unrotting tether and a thick yoke. So too, Dain, there are certain misguided men here who, when told by me, abandon this, do not abandon that. And they show this courtesy towards me as well as towards those monks, desirous of training. For them, that thing becomes a strong, stout, tough, unrotting tether and a thick yoke." Stop here for a moment. So here, the Buddha gives this example of this poor man. He's got this dilapidated house and bed and pumpkin seeds and the head of a wife. That's all he owns. And he sees the monk so happy, having renounced everything, having a good meal and can devote his time to meditation, no stress, et cetera, no worries, no creditor chasing him, he's not in debt, etc. So he envies that monk, but because he cannot let go, even all this, the poor state he's in, he still cannot let go. So that becomes a strong bond for him. Suppose, Udayan, there were a rich householder or a householder's son with great wealth and property, with a vast number of gold ingots, a vast number of granaries, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of men and women slaves. He might see a monk in a monastery park, sitting in the shade of a tree, his hands and feet well washed after he had eaten a delicious meal, devoting himself to the higher mind. He might think, how pleasant the reclusive state is, how healthy the reclusive state is. If only I could shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. And being able to abandon his vast number of gold ingots, his vast number of granaries, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of men and women slaves, he is able to shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Now suppose someone said, the tethers by which that householder or householder's son is tethered, so that he can abandon his vast number of gold ingots, etc., his vast number of men and women slaves, and shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. For him, those are a strong, tough, unrotting tether. Would he be speaking rightly? No, Wemble Sir, the tethers by which that householder or householder's son is tethered, so that he can abandon his vast number of gold ingots, etc., his vast number of men and women slaves, and shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness. For him, those are a feeble, weak, rotting, callous tether. So too, Dian, there are certain clansmen here who, when told by me, abandon this, Abandon that and do not show discourtesy towards me or towards those monks desirous of training. Having abandoned it, they live at ease, unruffled, subsisting on others' gifts, with mine as a loof, as a wild deer's. For them, that thing becomes a feeble, weak, rotting, tall, callous tether." Stop here for a moment. So here the Buddha gives the Converse example of a very rich man with a vast amount of property and wives and slaves, etc. But even then, with so much property and wives, he still can let go everything and renounce. So for him, all those things are not a strong bond. So here it shows just the state of the mind. If your mind is strong, It doesn't matter how much property you have. If your mind is weak, like the earlier example, the poor penniless destitute man in that dilapidated house and wicker bed and only property he has is grain and pumpkin seeds in a pot and a hang of a wife, still he cannot let go. Udayan, there are four kinds of persons to be found existing in the world. What are the four? Here, Udayan, some person practices the way to the abandoning of attachment, to the relinquishing of attachment. When he is practicing the way, memories and intentions associated with attachment beset him. He tolerates them. He does not abandon them, remove them, do away with them. and annihilate them. Such a person I call fettered, not unfettered. Why is that? Because I have known the particular diversity of faculties in this person. Here, Udayan, some person practices the way to the abandoning of attachment, to the relinquishing of attachment. When he is practicing the Way, memories and intentions associated with attachment beset him. He does not tolerate them. He abandons them, removes them, does away with them, annihilates them. Such a person too I call fettered, not unfettered. Why is that? Because I have known the particular diversity of faculties in this person. Here, Udayan, some person practices the way to the abandoning of attachment, to the relinquishing of attachment. When he is practicing the way, memories and intentions associated with attachment beset him now and then through lapses of mindfulness. His mindfulness may be slow in arising, but he quickly abandons them, removes them, dusts away with them, and annihilates them. It is as if a man were to let two or three drops of water fall onto an iron plate, heated for a whole day. The falling of the water drops might be slow, but they would quickly vaporize and vanish. So too, here some person practices the Way, etc. His mindfulness may be slow in arising, but he quickly abandons them, removes them, does away with them, and annihilates them. Such a person too are called fettered, not unfettered. Why is that? because I have known the particular diversity of faculties in this person. Here, Udain, some person, having understood that attachment is the root of suffering, divests himself of attachment and is liberated with the destruction of attachment. Such a person I call unfettered, not fettered. Why is that? Because I have known the particular diversity of faculties in this person. I stop here for a moment. So here, the Buddha is talking about four types of persons. When he is practicing, The spiritual path, memories of the home life, all the attachments beset him. And then he tolerates them. If he tolerates them, he's not going to succeed. in any way. Very soon he will go back to the lay life. The second person, these memories come and haunt him but he does not tolerate them. He removes them and does away with them. The third one, now and then it comes to So the second one is better. The third one, now and then, these memories from the home life come to disturb him. But he gets rid of them. So these three, he still has not removed attachment. Attachment still comes to disturb him. Only the last one, he is liberated, destroyed attachment. There are five courts of sensual pleasure, forms cognizable by the eye that are wished for, desired, agreeable and likable, connected with sensual desire and provocative of lust, sounds cognizable by the ear, odors cognizable by the nose. flavors cognizable by the tongue, tangibles cognizable by the body that are wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. These are the five courts of sensual pleasure. Now, Udayan, the pleasure and joy that arise dependent on these five courts of sensual pleasure are called sensual pleasure, a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued. that it should not be developed, that it should not be cultivated, that it should be feared. Let's stop here for a moment. So here the Buddha is talking about the five courts of sensual pleasure, namely worldly pleasure, the pleasure and joy we get because of beautiful forms, sounds, smells, taste and touch. And the Buddha calls this filthy pleasure. cause pleasure, ignoble pleasure, and should not be cultivated, should be feared, because it results in suffering. All these worldly pleasures we engage in, it gives us pleasure for a short time, and then it's followed by craving and attachment. And when we, because everything is impermanent, when we cannot get it, then grief will arise, grief and covetousness. Here, Udayan, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna. With the fading away as well of delight, he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, he enters upon and abides in the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared. I'll stop here for a moment. So here, the Buddha makes a very clear distinction. These two types of pleasure, worldly pleasure, should not be pursuit should not be cultivated, it should be feared because it results in suffering. The bliss and the joy and the happiness that comes from the first jhāna, the second jhāna, third and fourth jhāna, the Buddha calls it the bliss of renunciation, bliss of peace, enlightenment. And this type of pleasure, the Buddha says, should be pursued, should be developed, should be cultivated, should not be feared. So nowadays a lot of people they don't understand. They say you can be attached to jhāna, you should not be attached to jhāna. But the Buddha is telling us, go ahead and be attached to jhāna. Enjoy jhāna because it has four good results. So tepanna, sakadagamin, anagamin, and arahanthutma are stated in some sutra. Here Udayin, quite secluded from sensual pleasures, secluded from unwholesome states. A monk enters upon an advice in the first jhāna. Now this, I say, belongs to the perturbable. And what therein belongs to the perturbable. The applied thought and sustained thought, they have not ceased therein. That is what belongs to the perturbable. Here Udayan, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna. Now this, I say, also belongs to the perturbable. And what therein belongs to the perturbable? The delight and pleasure that have not ceased therein. That is what belongs to the perturbable. Here, Udayan, with the fading away as well of delight, a monk enters upon and abides in the third jhāna. Now this, I say, also belongs to the perturbable. And what therein belongs to the perturbable? The equanimity and pleasure that have not ceased therein. That is what belongs to the perturbable. Here, Udayan, with the abandoning of pleasure and pain, a monk enters upon and abides in the fourth jhāna. Now this, I say, belongs to the imperturbable. Stop here for a moment. So here, the Buddha distinguishes these four jhanas. The first three, the Buddha calls perturbable, shakable. Why? Because in the first jhana, you still have thoughts. And these thoughts are the, this is applied and sustained thought. And this is the cause for for it being perturbable, the first jhana. And the second jhana, the piti and sukha, delight and pleasure, is the cause for it to be said to be perturbable. The third jhana is the equanimity and pleasure that causes it to be perturbable. But in the fourth jhana, it is said to enter the fourth jhana, the monk has to abandon pleasure and pain grief and joy before he can enter the fourth jhāna. And the fourth jhāna is said to be imperturbable, unshakable, it's a very deep state. Here Udayan, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters a pond and abides in the first jhana. That, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here Udayan, with the stilling of applied and sustained thought, a monk enters a pond and abides in the second jhana. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here, Udayan, with the feeding away as well of delight, a monk enters upon and abides in the third jhāna. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here, Udayan, with the abandoning of pleasure and pain, a monk enters upon and abides in the fourth jhāna. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here would I, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, A monk enters a pond and abides in the base of infinite space. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here, Udayan, by completely surmounting the base of infinite space, aware that consciousness is infinite, a monk enters a pond and abides in the base of infinite consciousness. That surmounts it. But that too, I say, is not enough. Abandon it, I say. I surmount it, I say. And what surmounts it? Here would I, in completely surmounting the base of infinite consciousness, aware that there is nothing, a monk enters upon and abides in the base of nothingness. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here, Udayan, by completely surmounting the base of nothingness, a monk enters upon and abides in the base of neither perception nor non-perception. That surmounts it. But that too, I say, is not enough. Abandon it, I say. Surmount it, I say. And what surmounts it? Here, Udayan, by completely surmounting the base of neither perception nor non-perception, a monk enters upon and abides in the cessation of perception and feeling. That surmounts it. Thus I speak of the abandoning even of the base of neither perception nor non-perception. Do you see, Udayan, any factor, small or great, of whose abandoning I do not speak? No, Vembul Sir. That is what the Blessed One said. Vembul Udayan was satisfied and delighted in the Blessed One's words. the end of the sutta. So here this last part, you can see that the Buddha encourages his monks to attain up to the highest, the cessation of perception and feeling. When a monk can attain that state, when he comes out of it, he can become liberated. So the example given in this sutta about the poor destitute man with a broken down house and a dilapidated bed and all that and a hangover wife, even in such a poor situation, yet he cannot give up, cannot renounce. On the other hand, the rich man with so many wives and property and slaves, he can give up everything and renounce, become a monk. So it all depends on our state of mind. That's why this determination, adhitana, determination is very important. If we do things half-heartedly, we will never succeed in anything. But if our mind is very strong, than anything we can overcome. I remember reading somewhere the Buddha said, if a person, if your determination is so strong, even the devas cannot hinder you. For example, when the Buddha was striving for enlightenment, Mara was trying to obstruct him. And yet, Mara was so powerful and could not obstruct the Buddha from attaining enlightenment because the Buddha's determination was too great.

18-MN-67-Catuma-(2010-08-15).txt

Now we come to Sutta 67, Chatumah Sutta at Chatumah. Thus have I heard, on one occasion the Blessed One was living at Chatumah in a Myrobalan Grove. Now on that occasion, 500 monks headed by the Venerable Sariputta and the Venerable Mahamoggalana had come to Chatumah to see the Blessed One. While the visiting monks were exchanging greetings with the resident monks and were preparing resting places and putting away their bowls and outer robes, They were very loud and noisy. Then the Blessed One addressed the Venerable Ananda thus, Ananda, who are these loud, noisy people? One would think they were fishermen hawking fish. Venerable Sir, there are five hundred monks headed by Sariputta and Moggallana who have come to Chatuma to see the Blessed One. And while the visiting monks were exchanging greetings with the resident monks, And we're preparing resting places and putting away the bowls and outer robes. They have been very loud and noisy. I'll stop here for a moment. So here, Venerable Saiputta and Maha Moggallana, the right-hand and left-hand disciples of the Buddha, the closest disciples of the Buddha, came with 500 monks to pay their respects to the Buddha. And when they met the resident monks in this monastery, they were exchanging greetings and preparing resting places and putting away their bowls. And they were a bit loud and noisy. Then Ananda, tell those monks in my name that the teacher calls the venerable ones. Yes, venerable sir, he replied. And he went to those monks and told them, the teacher calls the venerable ones. Yes, friend, they replied. And they went to the blessed one, and after paying homage to him, sat down at one side. When they had done so, the blessed one asked them, monks, why are you so loud and noisy? One would think you were fishermen or kingfish. Remember, sir, we are 500 monks headed by Sariputta and Moggallana who have come to Chatumah to see the Blessed One. And it was while we visiting monks were exchanging greetings with the resident monks and were preparing resting places and putting away our bows and outer robes that we were very loud and noisy. And the Buddha said, Go monks, I dismiss you. You cannot live with me. Yes, Venerable Sir, they replied. And they rose from their seats, and after paying homage to the Blessed One, keeping him on their right, they put away the things in their resting places, and taking their bows and outer robes, they departed. Stop here for a moment. So you see the character of the Buddha, he likes quiet, cannot tolerate noise. So even though his closest disciples are here to see him, pay respect to him, he asked them to go away. So, and they, without questioning him, they just complied. Now, on that occasion, the Sakyans of Chatumah had met together in the Assembly Hall for some business or other. Seeing the monks coming in the distance, they went to them and asked, where are you going, Venerable Sirs? Friends, the Sangha of monks has been dismissed by the Blessed One. And they said, then let the Venerable ones be seated a while. Perhaps we shall be able to restore his confidence. Yes, friends, they replied. Then the Sakyans of Chatuma went to the Blessed One, and after paying homage to Him, they sat down at one side and said, Remember Sir, let the Blessed One delight in the Sangha of monks. Remember Sir, let the Blessed One welcome the Sangha of monks. Remember Sir, let the Blessed One show compassion towards the Sangha of monks, now as He used to show compassion towards it in the past. Venerable Sir, there are new monks here, just gone forth, recently come to this Dhamma Vinaya. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable Sir, just as when young seedlings get no water, there may take place in them some change or alteration. So too, Venerable Sir, there are new monks here, just gone forth, recently come to this Dhamma Vinaya. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable Sir, just as when a young calf does not see its mother, there may take place in it some change or alteration. So too, Venerable Sir, there are new monks here, just gone forth, recently come to this Dhamma Vinaya. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Remember, Sir, let the Blessed One delight in the Sangha of monks. Remember, Sir, let the Blessed One welcome the Sangha of monks. Remember, Sir, let the Blessed One show compassion towards the Sangha of monks, now as He used to show compassion towards it in the past. Stop here for a moment. So here you see, These lay devotees, when they realized the monks had been dismissed by the Buddha, then they appealed to the Buddha, even asking the Buddha to show compassion. Then the Brahma Sahampati knew with his mind the thought in the Blessed One's mind. So just as quickly, As a strong man might extend his flexed arm, or flex his extended arm, he vanished in the Brahma world and appeared before the Blessed One. Then he arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards the Blessed One, he said, Venerable Sir, let the Blessed One delight in the Sangha of monks. Venerable Sir, let the Blessed One welcome the Sangha of monks. Venerable Sir, let the Blessed One show compassion towards the Sangha of monks now as he used to show compassion towards the Sangha of monks in the past. Then the Sakins of Chatumah and the Brahma Sahampati were able to restore the Blessed One's confidence with the similes of the seedlings and the young calf. Then the Venerable Maha Moghlan addressed the monks thus, Get up, friends, take your bows and outer robes. The Blessed One's confidence has been restored by the Sakyans of Chatuma and the Brahmas of Hampati with the similes of the seedlings and the young cow. Yes, friend, they replied, and taking their bows and outer robes, they went to the Blessed One, and after paying homage to Him, sat down at one side. Stop here for a moment. So you see, this Brahma Sahampatti, in some sutras it is mentioned that he was a monk in a previous life. So he also was following very closely the events. in India at this time. When he realized that the Buddha had dismissed the Sangha of monks, he also came to appeal to the Buddha in the very same way that the lay devotees had appealed. So the Buddha decided to to accept the Sangha of monks. And this Venerable Mahamogulana, his psychic power is so great, immediately he knew that the Buddha has changed his mind already. So he told the monks, let's go back. Even the Buddha's mind, he can read. When they had done so, the Blessed One asked the Venerable Sariputta, what did you think, Sariputta, when the Sangha of monks was dismissed by me? Venerable Sir, I thought thus. The Sangha of monks has been dismissed by the Blessed One. The Blessed One will now abide inactive, devoted to pleasant abiding here and now. And we too shall abide inactive, devoted to pleasant abiding here and now. Stop! Sariputta, stop! Such a thought should not be entertained by you again. I'll stop here for a moment. So here, remember Sariputta is saying, when the Buddha dismissed the Sangha of monks, he thought the Buddha wants to abide in peace and quiet, in the jhanas. So he thought, he also will do the same. They will also do the same. And the Buddha said, that's not correct. You should not think in this way. Then the Blessed One addressed the Venerable Maha Moggallana. What did you think, Moggallana, when the Sangha of monks was dismissed by me? Venerable Sir, I thought thus. The Sangha of monks has been dismissed by the Blessed One. The Blessed One will now abide inactive, devoted to pleasant abiding here and now. Now the Venerable Sariputta and I shall lead the Sangha of monks. Good, good, Moggallana. Either I shall lead the Sangha of monks, or else Sariputta and Moggallana shall lead it. I'll stop here for a moment. So here the Buddha is saying that if he abides in active, abides in meditation, then either Venerable Sariputta or Moggallana should lead the Sangha. Then the Blessed One addressed the monks thus. Monks, there are these four kinds of fears to be expected by those who go down to the water. I'll stop here for a moment. The Buddha is giving a Dharma teaching to these monks. There are four kinds of fears to be expected by those who go down to the water. What are the four? They are fear of waves, fear of crocodiles, fear of whirlpools, and fear of sharks. These are the four kinds of fears to be expected by those who go down to the water. So, two monks, there are four kinds of fears to be expected by certain persons who have gone forth from the home life into homelessness in this Dhamma Vinaya. What are the four? They are Fear of waves, fear of crocodiles, fear of whirlpools, and fear of sharks. What, monks, is fear of waves? Here some clansman goes forth out of faith from the home life into homelessness, considering I am a victim of birth, aging, and death. of sorrow, lamentation, pain, grief, and despair. I am a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. Then after he has gone forth thus, his companions in the holy life advise him and instruct him thus. You should move to and fro thus. You should look ahead and look away thus. You should flex and extend the limbs thus. You should wear the pouch, cloak, bowl, and robes thus. Then he thinks, formerly when we were in the home life, we advised and instructed others. And now these monks who seem like they might be our sons or our grandsons, think that they can advise and instruct us. And so he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of waves. Now waves is a term for angry despair. Stop here for a moment. This refers to Old people who come into monkhood, old people when they come into monkhood, they have been used to a position of authority, especially. And then when they are taught by young monks, you should do this, you should not do that, then they get angry. They think, who are these youngsters? They can be our sons or grandsons trying to teach us. So they get angry and they disrobe. What, monks, is fear of crocodiles? Here some clansman goes forth, out of faith from the home life into homelessness, considering, I am a victim of birth, aging and death, of sorrow, lamentation, pain, grief and despair. I am a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. Then after he has gone forth thus, his companions in the holy life advise and instruct him thus. This can be consumed by you. This cannot be consumed by you. This can be eaten by you. This cannot be eaten by you. This can be tasted by you. This cannot be tasted by you. This can be drunk by you. This cannot be drunk by you. You can consume what is allowable. You cannot consume what is not allowable. You can eat what is allowable. You cannot eat what is not allowable. You can taste what is allowable. You cannot taste what is not allowable. You can drink what is allowable. You cannot drink what is not allowable. You can consume food within the proper time. You cannot consume food outside the proper time. You can eat within the proper time. You cannot eat outside the proper time. You can taste food within the proper time. You cannot taste food outside the proper time. You can drink within the proper time. You cannot drink outside the proper time. Then he thinks, formerly when we were in the home life, we consumed what we liked, and did not consume what we did not like. We ate what we liked, and did not eat what we did not like. We tasted what we liked, and did not taste what we did not like. We drank what we liked and did not drink what we did not like. We consumed what was allowable and what was not allowable. We ate what was allowable and what was not allowable. We tasted what was allowable and what was not allowable. We drank what was allowable and what was not allowable. We consumed food within the proper time. and outside the proper time. We ate within the proper time and outside the proper time. We tasted food within the proper time and outside the proper time. We drank within the proper time and outside the proper time. Now, When faithful householders give us good food of various kinds during the day, outside the proper time, it seems these monks put a muzzle on our mouth. And so he forsakes the training and reverts to the lower life. He is called one who has forsaken the training and reverted to the lower life because he was frightened by the fear of crocodiles. Now, crocodiles is a term for gluttony. I'll stop here for a moment. So here refers to some people who for whom food and drinks are very important. So when they are told they can eat certain foods, they cannot eat certain foods, they have to eat at the right time, you cannot eat at the wrong time and all these things, and they cannot tolerate it, then because of gluttony they disrobe. But monks, this fear of whirlpools, Here some clansman goes forth out of faith from the home life into homelessness, considering, I am a victim of birth, aging, and death, of sorrow, lamentation, pain, grief, and despair. I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known. Then after he has gone forth thus, when it is morning he dresses, and taking his bowl and outer robe, he goes into a village or town for alms, with his body unguarded, with his speech unguarded, with mindfulness unestablished, and with sense faculties unrestrained. He sees some householder there, or householder's son, furnished and endowed with the five courts of sensual pleasure, enjoying himself with them. He considers thus, formerly when we were in the home life, we were furnished and endowed with the five courts of sensual pleasure, and we enjoyed ourselves with them. My family has wealth. I can both enjoy wealth and make merit. And so he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of whirlpools. Now whirlpools is a term for the five chords of sensual pleasure. Stop here for a moment. So this is the third type of monk who is not, his faculties are not restrained. When he goes on Armstrong, he's looking here and there, his ears are open and all that. So he sees some layman enjoying himself with the five quarts of sensual pleasure. Then he remembers that he used to enjoy all this. Why is it now he cannot enjoy? So he thinks the family is wealthy. Then he can go back to the lay life and enjoy and at the same time do charity, make merit. So he disrobes. But monks is fear of sharks. Here some clansmen goes forth out of faith from the home life into homelessness, considering I'm a victim of birth, aging and death. of sorrow, lamentation, pain, grief, and despair. I'm a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. Then after he has gone forth thus, when it is morning, he dresses, and taking his bowl and outer robe, he goes into a village or town for alms, with his body unguarded, with his speech unguarded, with mindfulness unestablished, and with sense faculties unrestrained. He sees a woman there, lightly clothed, lightly dressed, When he sees such a woman, lust infects his mind. Because his mind has been infected by lust, he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life, because he was frightened by the fear of sharks. Now sharks is a term for women. Monks, these are the four kinds of fears to be expected by certain persons who have gone forth from the home life into homelessness in this Dhamma Vinaya. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So this last case is somebody who goes on Armstrong, goes into town and his faculties are not restrained. And so when he sees some woman and then lust infects his mind and then he disrobes. So sometimes these examples the Buddha gives is quite humorous also. So this sutta you can see the Buddha's character. He likes peace and quiet. And then at the end he gave a dharma talk to these monks. Probably in the Sangha of monks, you have all monks. And you have all these four types of monks. So it's telling them to guard themselves.

19-MN-68-Nalakapana-(2010-08-15).txt

OK, I think I can go one more sutta. Number 68, Nalaka Pana Sutta. At Nalaka Pana, thus have I heard. On one occasion, the Blessed One was living in the coastland country at Nalaka Pana in the Palasa Grove. Now on that occasion, many very well-known clansmen had gone forth out of faith on the home life into homelessness under the Blessed One. The Venerable Anurudda, the Venerable Nandia, the Venerable Kimbila, the Venerable Bagu, the Venerable Kundadana, the Venerable Revata, the Venerable Ananda, and other very well-known clansmen. Stop here for a moment. So here, the Buddha is talking about all these monks who come from well-known families, rich families. So these monks, because they have gone forth from well-known families, so everybody knows them. And on that occasion, the Blessed One was seated in the open, surrounded by the Sangha of monks. Then referring to those clansmen, he addressed amongst us, monks, those clansmen who have gone forth out of faith from the home life into homelessness under me, do they delight in the holy life? When this was said, those monks were silent. A second and a third time, referring to those clansmen, he addressed amongst us, Monks, those clansmen who have gone forth out of faith from the home life into homelessness under me, do they delight in the holy life? For a second and third time, those monks were silent. Then the Blessed One considered thus. Suppose I question those clansmen. Then he addressed the Venerable Aniruddha thus. Aniruddha, do you all delight in the holy life? And Aniruddha said, surely, Venerable Sir, we delight in the holy life. Good, good Anuruddha, it is proper for all you clansmen who have gone forth out of faith from the home life into homelessness to delight in the holy life, as you are still endowed with the blessing of youth, black-haired young men in the prime of life. You could have indulged in sensual pleasures, yet you have gone forth from the home life into homelessness. It is not because you have been driven by kings that you have gone forth from the home life into homelessness, or because you have been driven by thieves, or owing to debt. fear, or want of a livelihood. Rather, did you not go forth out of faith from the home life into homelessness after considering thus? I am a victim of birth, aging, and death, of sorrow, lamentation, pain, grief, and despair. I am a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. Yes, Member Sir. So here, the Buddha says, you all have gone forth also from prominent families and you have not gone forth because you have been forced to go forth by the king or going to a debt or want of a livelihood. Not because you need to chari makan but because you understand the dhamma. What should be done, Anuruddha, by a clansman who has gone forth thus, while he still does not attain to the delight and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness invades his mind and remains, ill-will invades his mind and remains, sloths and topper invade his mind and remain, Restlessness and remorse invade his mind and remain. Doubt invades his mind and remains. Discontent invades his mind and remains. Weariness invades his mind and remains. That is so while he still does not attain to the delight and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that. when he attains to the delight and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that. Covetousness does not invade his mind and remain. Ill will, sloth and torpor, restlessness and remorse, doubt, discontent, weariness do not invade his mind and remain. That is so when he attains to the delight and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that. Stop here for a moment now. This is an extremely important part. extremely important sutta. Here the Buddha is saying, if a monk has not attained to the delight and pleasure that are secluded from sensual pleasures and secluded from unwholesome states. This refers to the first jhana. In the description of the first jhana, the Buddha says a monk has to be secluded from sensual pleasures and from unwholesome states before he enters the first jhāna. So, the Buddha says here that if a monk has not attained the first jhāna, or to something more peaceful than that, something more peaceful than that refers to the higher jhānas, jhāna number two, number three, number four, the arūpas, and this cessation of perception and feeling. So, So this part, the Buddha is saying, as long as a monk has not attained to the jhanas, these five hindrances invade his mind and remain, covetousness, ill will, sloth and torpor, restlessness and remorse and doubt, and even discontent and weariness. But when he has attained to the first jhāna or to higher jhānas, then these hindrances do not invade the mind and remain. So this is extremely important. So it is only when a monk attains the jhānas that he is rid of the five hindrances and the five hindrances do not remain anymore. It is very clear from here. Do not invade the mind and remain. It's very clear. It's not just during the time he's in jhana that he does not have the five hindrances. No, it's even after that because here it's very clear that the five hindrances do not remain anymore after that. How then, Anuruddha, do you all think of me in this way? The Tathāgata has not abandoned the chains that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. That is why the Tathāgata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting. No, Venerable Sir, we do not think that the Blessed One We don't think of the Blessed One in that way. We think of the Blessed One in this way. The Tathagata has abandoned the things that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. That is why the Tathagata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting. Stop here for a moment. The Buddha is saying that before using anything, the Buddha will reflect. The Buddha, before he does anything, he reflects. Then he decides to use something. Or after reflecting, he endures another thing. Or after reflecting, he thinks it's necessary, he avoids another thing. And after reflecting, he thinks it's best that he removes another thing. So whatever we do, we have to reflect carefully. Don't do things blur blur. For example, some people when they are all emotionally upset, then they cannot think straight. They are not reflecting. They are not thinking straight. How can they make the right decision Then the Buddha said, good, good Anuruddha, the Tathagata has abandoned the things that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. He has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm stump whose crown is cut off is incapable of future growth, so too the Tathagata has abandoned the things that defile, cut them off at the root, rude, made them like a palm stump, done away with them so that they are no longer subject to future arising. What do you think Anuruddha? What purpose does the Tathagata see that when a disciple has died, he declares his reappearance thus, so and so has reappeared in such and such a place. So and so has reappeared in such and such a place. Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One. Have the Blessed One as their resort. It would be good if the Blessed One could explain the meaning of these words. Having heard it from the Blessed One, the monks will remember it. Anuruddha, it is not for the purpose of scheming to deceive people, or for the purpose of flattering people, or for the purpose of gain, honour and renown, or with the thought, let people know me to be thus. that when a disciple has died, the Tathagata declares his reappearance thus, so and so has reappeared in such and such a place, so and so has reappeared in such and such a place. Rather, it is because there are faithful clansmen, inspired and gladdened by what is lofty, who, when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time. Stop here for a moment. So here the Buddha is saying that after his disciples have passed away, he declares that they have been reborn in such and such a heaven, etc. Not because he wants to flatter people, or deceive people, or to get gains, honor, or renown, but because the devotees, when they hear it, faithful clansmen, they will be inspired and gladdened and they will direct their minds to such a state that will lead to their welfare and happiness for a long time. In other words, when they hear of the Buddha's disciples having attained certain stages or reborn in certain places, and then they are inspired to follow the same way. But only the Buddha has this capability of stating his disciples has attained to such and such a state. And nowadays we don't have a monk who has that capability. So monks should not say that their disciples have attained such and such states. Here a monk hears thus, the monk named so and so has died, the blessed one has declared of him, he was established in final knowledge. And when he has either seen that venerable one for himself or heard it said of him, that venerable one's virtue was thus, his state of concentration was thus, his wisdom was thus, his abiding attainment was thus, his deliverance was thus, Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way, a monk has a comfortable abiding. Here a monk hears thus, the monk named so-and-so has died. The Blessed One has declared of him. With the destruction of the five lower fetters, he has reappeared spontaneously in the pure abodes, and there will attain final nibbana without ever returning from that world. In other words, an anagamin. And he has either seen the available one for himself, etc. He directs his mind to such a state. In this way, too, a monk has a comfortable abiding. Here a monk hears thus, the monk named so and so has died, the blessed one has declared of him, with the destruction of three factors and with the attenuation of lust, hate and delusion, he has become a once-returner, Sakadagamin, returning once to this world to make an end of suffering. And he has either seen that venerable one for himself, etc. etc. and he directs his mind to such a state. In this way, too, a monk has a comfortable abiding. Here a monk hears thus, the monk named so-and-so has died. The blessed one has declared of him, with the destruction of three fetters, he has become a stream-enterer, no longer subject to perdition, bound for deliverance, headed for enlightenment, the Sotapanna. And he has either seen that venerable one for himself, et cetera, et cetera. He directs his mind to such a state. In this way, too, a monk has a comfortable abiding. So here the Buddha is talking about the monk disciples, the Arahant, Anagamin, Sakadagamin and Sotapanna, the various stages of Ariyahood. So if a monk hears of this other monk, then he is inspired and he will direct his mind to attain that same state also. Then the Buddha continues, here a bhikkhuni, a nun hears thus, the nun named so and so has died, the blessed one has declared of her, she was established in final knowledge, means arahant, and she has either seen that sister for herself or heard it said of her, that sister's virtue was thus, her state of concentration was thus, her wisdom was thus, her abiding attainments was thus, her deliverance was thus, Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way, too, a nun has a comfortable abiding. Similarly, when this nun hears of Anagamin, Sakadagamin, Suttapanna, nun, then she is also inspired to follow. Here a man lay follower hears thus. The man lay follower named so and so has died. The blessed one has declared of him. With the destruction of the five lower factors, he has reappeared spontaneously in the pure abodes and will dare attain final Nibbana without returning from that world." Stop it for a moment. So just now the monk and the nuns, they can attain the four But here you see for the layman, the highest is the Anagamin, destruction of the five lower factors. He has reappeared spontaneously in the pure abodes that refers to the Anagamin. So the layman follower generally cannot become an Arahant. And then similarly for the layman, here are some other laymen who attained Sakadagamin and Sotapanna and then he is also inspired to follow that way. And similarly, a woman lay follower hears thus, the woman lay follower name so and so has died. The Blessed One has declared of her, with the destruction of the five lower fetters, she has reappeared spontaneously in a pure boat and will there attain final Nibbana without ever returning from that world. In other words, also become an Anagamin and so she is also inspired. Similarly, when she hears about another lay woman follower who has attained Sakadagamin and Suttapanna, so she will be inspired to follow that. So Anuruddha, it is not for the purpose of scheming to deceive people, or for the purpose of flattering people, or for the purpose of gain, honor and renown, or with the thought, let people know me to be thus, that when the disciple has died, the Sargatha declares his reappearance thus, so and so has reappeared in such a place. and so and so has reappeared in such and such a place. Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who, when they hear that, direct their mind to such a state, and that leads to their welfare and happiness for a long time. That is what the Blessed One said. Remember Anuruddha was satisfied and delighted in the Blessed One's words. So that's the end of the sutta. So this sutta, the most important part is that Section 6, where the Buddha says, as long as a person has not attained to the jhanas, then the five hindrances will invade the mind and remain. But when a person has attained to the jhanas, then the five hindrances do not invade the mind and remain. The important word is remain, does not remain anymore. Okay, we stop here. Anything to discuss? I wonder if that's why sometimes I can't tell you exactly why the Buddha does not mention the destruction of the ten fetters for the arahant but in some other sutra It is clear that the Buddha mentioned that the arahant has destroyed the ten fetters. But these five lower fetters, they are coarser fetters. Those five higher fetters are very fine fetters. Only the arahant can eliminate Can you speak louder? Factors? In the Vinaya books When the Buddha talks about a meal, he talks about soft food and hard foods, generally all foods. Only there are certain exceptions to that. So the Buddha himself practiced one meal a day. So later, because some monks found it hard, then the Buddha said, after you take your main meal, if you want, you can set some aside and eat later. So because the Buddha ate one meal, as mentioned, he eats in one session or one sitting. So there are some forest monks, like in some forest monasteries in Thailand, they only eat one meal a day. So breakfast is actually considered a meal. No, no such thing. Ready to hear that? Not in the sutra, as far as I know. I can't tell you about the statues because I'm not interested in statues. Okay, shall we end here?

20-MN-69-Gulissani-(2010-08-16).txt

Today is the 16th of August and we come to Majjhima Nikaya Sutta 69, Gulisani Sutta. About Gulisani, thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. On that occasion, a monk named Gulisani, a forest-dweller of lax behaviour, had come on a visit to stay in the midst of the Sangha for some business or other. Verbal Sariputta addressed the monks with reference to the monk Gulisani thus, Friends, when a forest-dwelling monk comes to the Sangha and is living in the Sangha, he should be respectful and deferential towards his companions in the holy life. If he is disrespectful and undifferential towards his companions in the holy life, there will be those who would say of him, what has this venerable forest dweller gained by his dwelling alone in the forest, doing as he likes, since he is disrespectful and undifferential towards his companions in the holy life. Since there would be those who would say this of him, a forest dwelling monk who has come to the Sangha and is living in the Sangha should be respectful and deferential towards his companions in the holy life. Stop here for a moment. So here we have a monk who stays in the forest. And then he had come to this monastery to stay with the other monks, but he didn't know how to behave. So Venerable Sariputta being considered the most senior monk after the Buddha, he criticized this monk, but not directly. He was saying that a forest monk should be respectful and deferential towards his fellow monks. Otherwise, was the use of his staying in the forest. He does as he likes. He is disrespectful and all that. Then what follows is a list of good behavior expected of a monk. So all this, the following, everything in this sutta is very good advice for a monk on how to behave. And he continued. When a forest-dwelling monk comes to the Sangha and is living in the Sangha, he should be skilled in good behaviour regarding seats thus, I shall sit down in such a way that I do not encroach upon elder monks and do not deny new monks a seat. If he is not skilled in good behaviour regarding seeds, there would be those who would say of him, what has this valuable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not even know what pertains to good behaviour. Since there would be those who would say this of him, a forest-dwelling monk who has come to the Sangha and is living in the Sangha should be skilled in good behaviour regarding seeds. When a forest-dwelling monk comes to the Sangha and is living in the Sangha, he should not enter the village too early or return late in the day. If he enters the village too early and returns late in the day, there will be those who would say of him, what has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he enters the village too early and returns late in the day. Since there would be those who would say this of him, a forest dwelling monk who has come to the Sangha and is living in the Sangha should not enter the village too early or return late in the day. When a forest-dwelling monk comes to the Sangha and is living in the Sangha, he should not go before the meal or after the meal to visit families. If he goes before the meal or after the meal to visit families, there will be those who would say of him, surely this venerable forest-dweller, while dwelling alone in the forest, doing as he likes, must be used to making untimely visits, since he behaves thus when he has come to the Sangha. Since there would be those who would say this of him, a forest-dwelling monk who has come to the Sangha and is living in the Sangha should not go before the meal or after the meal to visit families. Stop here for a moment. So this must be the list of all these faults of this forest-dwelling monk. A forest-dwelling monk, he stays alone and he practices meditation. But in the Buddha's Vinaya, a monk is supposed to stay with other monks. and learn from a Acharya. Acharya is a teacher for five years before he can go out and live alone. So apparently this monk, since his behavior is not up to standard, probably he did not stay with other monks or he did not bother to learn from his teacher. So he was not respectful towards other monks. And then He doesn't know where he should sit. He sits where elder monks, more senior monks are supposed to sit. And then he denies new monks their seats and all that. And then thirdly, he enters the village too early and returns late in the day. When a monk enters the village, it means generally it's for alms, for alms round. So a monk should only enter the village after dawn, after the sun has come up. So in Malaysia, it's about 7 a.m. And because if he enters before dawn, then it's too dark. And one or two nights ago, we heard about this monk who was standing beside that woman. and she didn't know he was standing beside her until the lightning flashed and suddenly she saw him and screamed. So a monk should not go before dawn and return late in the day. He should not come back afternoon. Pindapatta time, alms round time, is from dawn until noon when the sun is at the highest. In Malaysia, it would be 1 p.m. So he should only go on Pindapatta between 7 a.m. and 1 p.m. and come back during that time. Nowadays, you have fake monks and rotten monks who go to beg for money even at night. So if lay people know the Vinaya a bit, then they would not give him money. And then the fourth one, He should not go before the meal or after the meal to visit families. Monks are supposed to have renounced and not to associate with lay people. And he should not go and visit families either before the meal or after the meal, unless there's a good reason. They need him for advice or something. He should not, as he likes, go and go to his own family or go to other people's family and associate too much with families. When a forest dwelling monk comes to the Sangha and is living in the Sangha, he should not be haughty and personally vain. If he is haughty and personally vain, there will be those who would say of him, surely this merrible forest dweller, while dwelling alone in the forest, doing as he likes, must generally be haughty and personally vain, since he behaves thus when he comes to the Sangha. Since there will be those who would say this of him, a forest-dwelling monk who has come to the Sangha and is living in the Sangha should not be haughty and personally vain. When a forest-dwelling monk comes to the Sangha and is living in the Sangha, He should not be rough-tongued and loose-spoken. If he is rough-tongued and loose-spoken, there will be those who would say of him, what has this terrible forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is rough-tongued and loose-spoken. Since there would be those who would say this of him, a forest-dwelling monk who has come to the Sangha and is living in the Sangha should not be rough-tongued and loose-spoken. Stop here for a moment. So here, A monk should not be arrogant, haughty, and vain. Think very greatly of himself. Maybe this monk, he's been staying in the forest, he thinks he's a forest monk, and other people are not. And also, a monk should not be rough-tongued and loose-spoken. Talk too much and talk in a rough manner. Buddha says good speech should be gently spoken. beneficial. When a forest-dwelling monk comes to the Sangha and is living in the Sangha, he should be easy to correct and should associate with good friends. If he is difficult to correct and associates with bad friends, there will be those who would say of him, what has this merrible forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is difficult to correct and associates with bad friends. Since there will be those who say this of him, a forest dwelling monk who has come to the Sangha and is living in the Sangha should be easy to correct and should associate with good friends. Stop here for a moment. So here, a monk, if he wants to practice the holy path well, he should associate with those who practice very diligently in their practice. He should not associate with those who don't want to practice. There'll be some monks who are not interested to practice and they talk a lot. And if a monk dwells with them, he's influenced by them and his behavior also becomes like them. So if a monk wants to practice well, he should associate with other monks who practice well. And then they will inspire him to practice better. And also they will not waste their time talking and joking and all that. A forest-dwelling monk should guard the doors of his sense faculties. If he does not guard the doors of his sense faculties, there would be those who would say of him, what has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not guard the doors of his sense faculties. Since there would be those who would say this of him, a forest-dwelling monk should guard the doors of his sense faculties. A forest-dwelling monk should be moderate in eating. If he is not moderate in eating, there will be those who would say this of him. What has this merrible forest dweller gained by his dwelling alone in the forest, doing as he likes, since he is not moderate in eating? Since there will be those who would say this of him, a forest-dwelling monk should be moderate in eating. A forest-dwelling monk should be devoted to wakefulness. If he is not devoted to wakefulness, there will be those who would say of him, what has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not devoted to wakefulness. Since there will be those who would say this of him, a forest-dwelling monk should be devoted to wakefulness. I'll stop here for a moment. These last three, is part of the Charana conduct or practice of a monk in the holy park, guarding the doors of the Sixth Sense faculties, not to pay too much attention to sight, sound, smell, taste, and touch, and thoughts, and then eating moderately, just enough, and then devoted to wakefulness, not to sleep so much, to try to reduce sleep as much as he can. A forest-dwelling monk should be energetic. If he is not energetic, there will be those who would say of him, what has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is lazy? Since there will be those who would say this of him, a forest-dwelling monk should be energetic. A forest-dwelling monk should be established in mindfulness. If he is unmindful, there will be those who say of him, what has this merrible forest dweller gained by his dwelling alone in the forest, doing as he likes? Since he is unmindful, since there will be those who say this of him, a forest-dwelling monk should be established in mindfulness. A forest-dwelling monk should be concentrated. If he is not concentrated, there will be those who say of him, what has this merrible forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not concentrated? Since there will be those who say this of him, a forest-dwelling monk should be concentrated. A forest-dwelling monk should be wise. If he is not wise, there will be those who say of him, what has this rebel forest-dweller gained? By his dwelling alone in the forest, doing as he likes, since he is not wise. Since there will be those who say this of him, a forest-dwelling monk should be wise. Stop here for a moment. So here, a monk should be energetic, not lazy. And then if he's energetic, he'll be mindful and concentrated. And as a result of that, be wise. A forest-dwelling monk should apply himself to the higher Dhamma and the higher Vinaya. If he does not apply himself to the higher Dhamma and to the higher Vinaya, there will be those who say of him, what has this meritorious forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not apply himself to the higher Dhamma and the higher Vinaya. Since there will be those who say this of him, a forest-dwelling monk should apply himself to the higher Dhamma and to the higher Vinaya. I'll stop you for a moment. This Haya Dhamma is Abhidhamma and Haya Vinaya is Abhivinaya. You must remember when these suttas were spoken, at that time there was no Abhidhamma as we know nowadays. We don't have the Abhidhamma Pitaka. The Abhidhamma Pitaka was compiled later and The Abhidhamma Pitaka, the meaning of the Abhidhamma Pitaka, the Abhidhamma there means analysis of the Dhamma. Here is different. Here this Abhidhamma refers to higher Dhamma. And this high Dhamma refers to the higher teachings of the Buddha. Generally, the higher teachings of the core teachings of the Buddha, the most important teachings of the Buddha, the Buddha says in certain suttas, are what is called the 37 Bodhipakya Dhammas. The Noble Eightfold Path can also be described in terms of the 37 Bodhipakya Dhammas. We will come to that later. requisites of enlightenment, 37 requisites of enlightenment. This is most likely what this Haya Dhamma refers to. Nothing to do with the Abhidhamma Pitaka because that was compiled several hundred years later. And the Haya Vinaya, the Abhivinaya, there's no such thing as the books of Abhivinaya. Just like just now the Haya Dhamma means the more important Dhamma. So the Abhivinaya refers to the more important parts of the Vinaya. So a monk should be familiar with the higher teachings in the Dhamma and in the Vinaya and apply them. A forest-dwelling monk should apply himself to those liberations that are peaceful and immaterial, transcending forms. For there are those who ask a forest-dwelling monk questions on the liberations that are peaceful and immaterial, transcending forms. If he does not apply himself to those liberations, There will be those who would say of him, what has this wearable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not apply himself to those liberations that are peaceful and immaterial, transcending forms. Since there will be those who would say this of him, a forest-dwelling monk should apply himself to those liberations that are peaceful and immaterial, transcending forms. This most likely refers to the arupas, immaterial jhanas. A forest dwelling monk should apply himself to superhuman states or superhuman or supernormal states. For there are those who ask a forest dwelling monk questions on the superhuman states. If he does not apply himself to those states, there will be those who would say of him, what has this venerable forest dweller gained by his dwelling alone in the forest, doing as he likes, since he does not apply himself to superhuman states. Since there will be those who say this of him, a forest-dwelling monk should apply himself to superhuman states. When this was said, the Venerable Mahamoggalana asked the Venerable Sariputta, Friend Sariputta, should these things be undertaken and practiced only by a forest-dwelling monk or by a town-dwelling monk as well? And he replied, Friend Mughlana, these things should be undertaken and practiced not only by a forest-dwelling monk, but by a town-dwelling monk as well. That's the end of the sutta. So, the last two are the higher jhanas and the psychic powers, the six abhinya including destruction of the asavas, liberation. So, So the Venerable Sariputta's standard is very high because during the Buddha's time, there were many arahants. And so because there were many arahants, it was not considered beyond a monk's reach at that time, unlike nowadays. So this sutta is quite important for a monk who wants to practice I'm well.

21-MN-70-Kitagiri-(2010-08-16).txt

Okay, now we go to Sutta 70, Kittagiri Sutta. This is another important sutta. Thus have I heard, on one occasion the Blessed One was wandering in the Khasi country together with the large Sangha of monks. There he addressed the monks thus, monks, I abstain from eating at night. By so doing, I am free from illness and affliction, and I enjoy health, strength, and a comfortable abiding. Come monks, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding. Yes, rebel sir," they replied. You see, most of the Buddha's disciples are very obedient. Whenever the Buddha instructs them, whatever, they will comply. Then as the Blessed One was wandering by stages in the Kasi country, He eventually arrived at a Kasi town called Kittagiri. There He stayed, There he lived in this Kashi town, Kittagiri. Now on that occasion, the monks named Asaji and Poonabasu Poonabasuka were residing at Kittagiri. Then a number of monks went and told them, Friends, the Blessed One and the Sangha of monks now abstain from eating at night. By so doing, they are free from illness and affliction, and they enjoy health, strength, and a comfortable abiding. Come, friends, abstain from eating at night. By so doing, you too will be free from illness and affliction. and you will enjoy health, strength, and a comfortable abiding. When this was said, the monks Asaji and Poonabasuka told those monks, Friends, we eat in the evening, in the morning, and in the day, outside the proper time. By so doing, we are free from illness and affliction. and we enjoy health, strength, and a comfortable abiding. Why should we abandon a benefit visible here and now to pursue a benefit to be achieved at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time. Sorry for a moment. These two monks, Asaji and Purnabasuka, can be considered as rotten monks. In the Vinaya books, they are found to very often breaking the rules. So here, when they were told to stop eating at night, they refused to do so. They said, we are eating in the morning, in the afternoon, and at night, and we are finding it very good. So there's a problem when sometimes a person follows a teacher If he has respect and trust in the teacher, faith in the teacher, then he doesn't listen to his own mind. A lot of us, we have a lawyer bureau up here in our mind, always thinking up some excuses not to follow the rules and trying to, what do you call it, devil's advocate. So I'm trying to make a case. trying to find some excuse. So if a person has a good teacher, he should just follow whatever the teacher says. So you find even the Buddha, the most perfect teacher in the world, he still has disciples who won't listen to him, like here. Since the monks were unable to convince the monks Asaji and Poonabasuka, they went to the Blessed One. After paying homage to Him, they sat down at one side and told Him all that had occurred, adding, Basuka, we have reported this matter to the Blessed One. Then the Blessed One addressed a certain monk thus, come monk, tell the monks Asaji and Puna Basuka in my name that the teacher calls them. Yes, Venerable Sir, he replied. And he went to the monks Asaji and Puna Basuka and told them, the teacher calls you friends. Yes, friend, he replied. And they went to the Blessed One. And after paying homage to him, sat down at one side. The Blessed One then said, monks, Is it true that when a number of monks went and told you, friends, the Blessed One and the Sangha are now abstained from eating at night, etc. Come, friends, abstain from eating at night. You told those monks, friends, we eat in the evening, we eat in the morning and in the afternoon. Why should we abandon a benefit visible here and now to pursue a benefit to be achieved at a future time? We shall eat in the evening, in the morning and in the day outside the proper time. Yes, Venerable Sir, they replied. Monks, have you known me to teach the Dharma in such a way as this? Whatever this person experiences, whether pleasant or painful, or neither painful nor pleasant, unwholesome states diminish in him, and wholesome states increase. No, Venerable Sir. Monks, have you not known me to teach the Dharma in such a way as this? Here, When someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish. But when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish. But when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, someone feels a certain kind of neither painful nor pleasant feeling. Unwholesome states increase in him and wholesome states diminish. But when someone feels another kind of neither painful nor pleasant feeling, unwholesome states diminish in him and wholesome states increase. Yes, Venerable Sir. So here the Buddha is saying, there are certain types of pleasant feelings which makes unwholesome states increase. On the other hand, there are certain types of pleasant feeling that makes wholesome states increase. And similarly for painful and neither painful nor pleasant feeling. After this, the Buddha will explain. Good monks And if it were unknown by me, unseen, unfound, unrealized, uncontacted by wisdom thus, here when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish. Would it be fitting for me, not knowing that, to say, abandon such a kind of pleasant feeling? No, Webster, but because it is known by me, seen, found, realized, contacted by wisdom thus, here when someone feels a certain kind of pleasant feeling, unwholesome states increase in him, unwholesome states diminish, that I therefore say, abandon such a kind of pleasant feeling. If it were not unknown by me, unseen, unfound, unrealized, Sorry, if you were unknown by me, unseen, unfound, unrealized, uncontacted by wisdom thus, here when someone feels another kind of pleasant feeling, unwholesome states diminish in him, unwholesome states increase. Would it be fitting for me, not knowing that, to say, enter upon and abide in such a kind of pleasant feeling? No, Vembu Sir. But because it is known by me, seen, found, realized, contacted by wisdom thus, here when someone feels another kind of pleasant feeling, unwholesome states diminish in him, unwholesome states increase, that I therefore say, enter upon and abide in such a kind of pleasant feeling." I'll stop here for a moment. Here the Buddha is talking about two types of pleasant feelings. One type, if we indulge in this pleasant feeling, unwholesome states increase and wholesome states diminish. This refers to worldly pleasure, sensual pleasures to the five senses, the sight, sound, smell, taste and touch. And because this one, when you enjoy this type of sensual pleasures, unwholesome states increase, therefore the Buddha says abandon this unpleasant feeling. But there's another type of pleasant feeling, if you indulge in it, unwholesome states diminish, unwholesome states increase. This refers to the jhanic bliss, when a person attains unification of mind, one-pointedness of mind. It is very blissful. This is a different type of pleasant feeling. This one, the Buddha says, enter upon and abide in such a type of pleasant feeling because it is beneficial. Similarly, if you are unknown by me, unseen, unfound, etc. Here someone feels certain kind of painful feeling, unwholesome states increase in him and unwholesome states diminish. That I therefore say, abandon such a kind of feeling. If it were unknown by me, unseen, etc. but because it is known by me, contacted by wisdom does. Here, when someone feels another kind of painful feeling, unwholesome states diminish in him, unwholesome states increase. I therefore say, enter upon and abide in such a kind of painful feeling. I stop here for a moment. So here, there are two types of painful feeling. The first type refers to the unbeneficial ascetic practices. are practiced by some of the ascetics in India where they torture themselves, their body, through all kinds of ascetic practices like starving themselves, eating only a particular type of food, standing without ever sitting down or raising their hands. without ever putting it down, etc. This type of unbeneficial practices, unwholesome states increase and wholesome states diminish. So the Buddha says, abandon such a kind of painful feeling. But there is another type of painful feeling where wholesome states increase and unwholesome states diminish. This refers to, for example, striving in the holy path, longing for liberation. If a person Longs for liberation, that is... type of painful feeling or if he is striving very hard in the holy life and also he experiences painful feelings but in the process unwholesome states diminish and wholesome states increase so the Buddha says to continue and abide in that type of painful feeling and then After that, if you are unknown by me, unseen, etc. Someone feels a certain kind of neither painful nor pleasant feeling. Unwholesome states increase in him and wholesome states diminish. That I therefore say, abandon such a kind of neither painful nor pleasant feeling. then if you are unknown by me, but because it is known by me, contacted by wisdom does. Here someone feels another kind of neither painful nor pleasant feeling. Unwholesome states diminish in him, and wholesome states increase, that I therefore say, enter upon and abide in such a kind of neither painful nor pleasant feeling. I'll stop here for a moment. So here the Buddha is talking about two types of is neither painful nor pleasant feeling. This neither painful nor pleasant feeling is also called equanimity. So there's one type where if you experience it, unwholesome states increase and wholesome states diminish. This refers to the equanimity, worldly equanimity, equanimity in the worldly sense. For example, when you indulge in the sensual objects, sense objects, and you have an equanimous feeling. And then Buddha says, abandon such an equanimous feeling. On the other hand, there's another type where when you experience that type of equanimous feeling, wholesome states increase. This refers to the fourth jhāna. When a person enters the fourth jhāna, there is complete purity of equanimity and mindfulness. So the Buddha says, enter upon and abide in such a type of neither painful nor pleasant feelings. Monks, I do not say of all monks that they still have work to do with diligence, nor do I say of all monks that they have no more work to do with diligence. I do not say of all monks who are arahants, with gains destroyed, who have lived the holy life, done what had to be done, paid down the burden, reached the true goal. destroy the factors of being and are completely liberated to final knowledge, that they still have work to do with diligence. Why is that? They have done their work with diligence. They are no more capable of being negligent. I say of such monks who are in higher training, whose minds have not yet reached the goal, and who are still aspiring to the supreme security from bondage, that they still have work to do with diligence. Why is that? Because when those wearable ones make use of suitable resting places and associate with good friends and balance their spiritual faculties, they may, by realizing for themselves with direct knowledge, here and now enter upon and abide in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for these monks, I say that they still have work to do with diligence. I'll stop here for a moment. So here the Buddha says the arahant has finished his work and he has no more work to do and he's also not able to be negligent anymore. He's no more negligent. But those in higher training, the other types of ariya, the Buddha encourages them to put forth effort and they may attain the goal of the holy life, nibbana, here and now. Monks, there are seven kinds of persons to be found existing in the world. What seven? They are one liberated both ways, one liberated by wisdom, a body witness, one attained to view, one liberated by faith, a dharma follower and a faith follower. Stop here for a moment. This here is talking about seven types of Aryans. The Aryans can be classified as seven types as here. The first two refer to the arahants, one liberated both ways, one liberated by wisdom. Here you can see these two types of arahants, liberated both ways and liberated by wisdom. But earlier we saw in Majjhima Nikaya, Sutta 64, Section 16, it is stated there that there are two types of arahants. Liberated by mind and liberated by wisdom. So here, when you say liberated both ways, that refers to the arahant who is liberated by mind. Because as I mentioned before, liberated by mind means he's liberated by mind as well as by wisdom. That's why he's liberated both ways. And that liberation by mind occurs when arahant attains liberation during meditation. He's using the strength of his mind and becomes liberated. Whereas liberated by wisdom, he's not meditating at that time. I remember Sariputta just listening to the Buddha give a discourse and he understood and he became liberated. It's liberation by wisdom. Then Body witness, attained to view and liberated by faith. The last two, dhamma follower and faith follower, refers to the first path attainers. What kind of person is one liberated both ways? Here, some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and his stains are destroyed by his seeing with wisdom. This kind of person is called one liberated both ways. I do not say of such a monk that he still has work to do with diligence. Why is that? He has done his work with diligence. He is no more capable of being negligent. What kind of person is one liberated by wisdom? Anya vimutta. Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but his stains are destroyed by seeing with wisdom. This kind of person is called one liberated by wisdom. I do not say of such a monk that he still has work to do with diligence. Why is that? He has done his work with diligence. He is no more capable of being negligent. Stop here for a moment. This here, Liberated by Wisdom, it says he does not contact with the body. Those liberation that are peaceful and immaterial means he does not attain the arupasla. But it does not mean he does not have the rupajanasla. because all arahants have perfect samadhi and the perfect samadhi is defined as the four jhanas. Some arahants after they attain four jhanas they become liberated, some after they attain eight jhanas, including the arupas. What kind of person is a body witness? Here some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and some of his stains are destroyed by his seeing with wisdom. This kind of person is called a body witness. I say of such a monk that he still has work to do with diligence. Why is that? Because when that venerable one makes use of suitable resting places, and associates with good friends and balances his spiritual faculties. He may, by realizing for himself with direct knowledge, here and now enter upon and abide in that supreme goal of the holy life, for the sake of which Clanton rightly goeth forth from the home life into homelessness. Seeing this fruit of diligence for such a monk, I say that he still has work to do with diligence. What kind of person is one attained to view? Diti Patta. Here, some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms. But some of his stains are destroyed by his seeing with wisdom, and he has reviewed and examined with wisdom the teachings proclaimed by the Tathagata. This kind of person is called one attained to view. I say of such a person, I say of such a monk that he still has work to do with diligence. Why is that? And then what kind of person is one liberated by faith? Here, this is saddhavimutta. Here, some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms. But some of his stains are destroyed by his seeing with wisdom. and his faith is planted, rooted, and established in the Tathagata. This kind of person is called one liberated by faith. I say of such a monk that he still has work to do with diligence, etc. Stop here for a moment. Here, now, we come to these three types of ariya. The body witness, kayasakhin, and then the second one is one attained to view, ditipatta. The third one is one liberated by faith, Sadāvimutta. Now, according to the Majjhima Nikāya Atthakatta commentary, they say that the first two, the liberated by, liberated both ways and liberated by wisdom, that refers to the arahants. And the last two refers to the first path attainer, the Dhamma follower and faith follower. So they say that these three refers to the six Aryans in between. That means first fruit, Arya, second path, second fruit, third path, third fruit, and fourth path. Six types of Aryans. That's what they say. Anguttara Nikaya, Sutta 3.21, also there's some discussion about these three types of Aryans. And there the Buddha says that these three types of Aryans, they can either be a second fruition Arya, that means Sakadagami, or third fruition Anagami, or fourth path attainer. So there the Sutta is a bit different from what the commentary here says. What kind of person is a Dhamma follower? Dhamma Nusarin. Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms. And his things are not yet destroyed by seeing with wisdom. But with wisdom, he has sufficiently gained a reflective acceptance of those teachings proclaimed by the Tathagata. Furthermore, he has these qualities, the faith faculty, energy faculty, mindfulness faculty, concentration faculty, and wisdom faculty. This kind of person is called a Dhamma follower. I say of such a monk that he still has work to do with diligence, etc. What kind of person is a faith follower? Saddhanussarin. Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his stains are not yet destroyed by his seeing with wisdom. Yet he has sufficient faith in and love for the Tathagata. Furthermore, he has these qualities, the faith faculty, energy faculty, mindfulness faculty, concentration faculty, and wisdom faculty. This kind of person is called a faith follower. I say of such a monk that he still has work to do with diligence, etc. We'll stop here for a moment. Here, the dhamma follower and the faith follower refers to the first path attainer. You see, in this These two, they have in common the five faculties, faith, energy, mindfulness, concentration, and wisdom. But I think that these five faculties are not fully developed because in the Samyutta Nikaya, the Buddha says, if a person has these five faculties fully developed, he can become an arahant. But if it is only developed at a low level, he can become a first path or first fruit attainer. So here we assume, must be, the five faculties are only partially developed. This Dhamma follower, you see, he has gained a reflective acceptance of those teachings proclaimed by the Tathagata. That means he listens to the Dhamma and then he reflects on what he has heard and he accepts He accepts the Dhamma taught by the Buddha. He understands. So just by understanding the Dhamma, he has entered the stream, become the first path attainer. And then also is partially because he has partial development of these five faculties. Then the second one, the faith follower, he he becomes the first path attainer because he has sufficient faith and love for the Tathagata. That is only possible also if he understands some Dhamma. If he doesn't understand the Dhamma, how can he have faith and love for the Tathagata? So these are the two first path attainers. Monks, I do not say that final knowledge is achieved all at once. On the contrary, final knowledge is achieved by a gradual training, by gradual practice, by gradual progress. I'll stop you for a moment. There's some other sutta where the Buddha says, just like the ocean, if you walk towards the ocean, it does not suddenly become deep. It gradually becomes deeper and deeper and deeper, very gradual. So in the same way, the Buddha says the spiritual path, the holy path, is a gradual training, a gradual progress, just like here. And how does there come to be gradual training, gradual practice, gradual progress? Here, one who has faith in the teacher visits him. When he visits him, he pays respect to him. When he pays respect to him, he gives ear. One who gives ear, hears the Dhamma. Having heard the Dhamma, he memorizes it. He examines the meaning of the teachings he has memorized. When he examines their meaning, he gains a reflective acceptance of those teachings. When he has gained a reflective acceptance of those teachings, zeal springs up in him. When zeal has sprung up, he applies his will. Having applied his will, he scrutinizes. Having scrutinized, he strives. Resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom. There has not been that faith, monks. And there has not been that visiting. And there has not been that paying of respect. And there has not been that giving ear. And there has not been that hearing of the Dhamma. And there has not been that memorizing of the Dhamma. And there has not been that examination of the meaning. And there has not been that reflective acceptance of the teachings. And there has not been that zeal, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Monks, you have lost your way, monks. You have been practicing the wrong way. How far you have strayed, misguided men, from this Dhamma Vinaya. Stop here for a moment. This last part, the Buddha is giving a telling-off to these two monks, Poonam Basuka and the other one, Asaji. So the Buddha says, how does one progress in the spiritual path? First, this disciple has faith in the teacher. So when he has faith in the teacher, he comes to associate with the teacher, and he pays respect to the teacher. And because he pays respect to the teacher, Then only the teacher teaches him the Dhamma. When he's taught the Dhamma, he listens to the Dhamma with all attention. And then having heard the Dhamma, he memorizes it. In the Buddha's days, there was no books, so they had to memorize. So after memorizing, he examines the meaning of the teachings he has memorized. As he repeats what he has memorized, then he reflects on it, examining the meaning. And then when he understands, he gains a reflective acceptance of those teachings. So if he gains a reflective acceptance of the Buddha's teachings, primarily the Four Noble Truths, then he has entered the stream, become a first path attainer. And then zeal springs up in him. And then he applies his will, applies his will means he starts to meditate, tries to practice what he has learned in the Dhamma, and then he scrutinizes, examines, and then he strives again, resolutely striving, then with the body he attains the various states of concentration and sees by penetrating with wisdom. Because when he attains one-pointedness of mind, then he can see things as they really are. When he sees things as they really are, then he penetrates the Dhamma and attains wisdom. So he's telling these two monks, they have not had that faith, that's why they have not been visiting the teacher or senior monks. I have not been paying respect, I have not been listening to the Dhamma, memorizing, examining, etc. Monks, there is a four phrase statement, and when it is recited, a wise man would quickly understand. I shall recite it to you monks, try to understand it. And these two monks said, remember sir, who are we that we should understand the Dhamma? And then the Buddha said, monks, even with a teacher who is concerned with material things and heir to material things, attached to material things, such haggling by his disciples would not be proper. If we get this, we will do this. We will do it. If we don't get this, we won't do it. So what should be said when the teacher is the Tathagata, who is utterly detached from material things? Monks, For a faithful disciple who is intent on fathoming the teacher's dispensation, it is proper that he conducts himself thus. The Blessed One is the teacher. I am a disciple. The Blessed One knows. I do not know. For a faithful disciple who is intent on fathoming the teacher's dispensation, the teacher's dispensation is nourishing and refreshing. For a faithful disciple who is intent on fathoming the teacher's dispensation, it is proper that he conducts himself thus. Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body. But my energy shall not be relaxed so long as I have not attained what can be attained by manly strength, manly energy, and manly persistence. for a faithful disciple who is intent on fathoming the teacher's dispensation, one of two fruits may be expected, either final knowledge here and now, or if there is a trace of clinging left, non-return. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words." So here, this last part, the Buddha says, even with some teachers who are very attached to material things. It is not proper for the disciples to bargain with the teacher. If we get this only, we will follow your instructions and do this. If we don't get this, we won't follow your instruction. In other words, there are some monks, for example, they come to practice in a monastery. On certain conditions only, if they have a good a very comfortable kuti to stay with hair corn, then only they come. Or some, they think the food is very good, then only I come and stay in the monastery. If the food is no good, I won't come. So this is a haggling. But the Buddha says, one who has come to a good teacher, he should acknowledge that the teacher knows, I do not know. So if a disciple follows a teacher, he should listen to the teacher, not have his way. And if he practices well, he should have this kind of determination, a very strong determination. He's willing to let the whole body waste away, but he will not relax his energy so long as he has not attained what can be attained by manly strength, manly energy, manly persistence. And then if he has that kind of determination, the Buddha says, in this very lifetime, he can expect to be an arahant or an anagamin. So this spiritual path is not an easy path. It's a very difficult path. Without persistence, without faith, and persistence, determination, you cannot progress. And if you don't progress, the Buddha says, you have wasted your life as a human being. As I say in Hokkien, kisi ga ho. In English, go and die. Because the Buddha says, if we waste our life, then we don't strive. We might as well die. If we live another 80 years or 100 years, It's a liability to us because as a human being, we use up our merit. Every day we use our merit. And at the end of life, your blessings is in the red already and you go to a woeful plane of rebirth. So unless you strive on the spiritual path and attain more blessings, you'll be wasting your life. Look at the Buddha, when he struggled for enlightenment, how much effort he put in. So, some people, they come to the spiritual path, and then when it gets a bit difficult, or they want to give up already. This is not manly. It's effeminate. The Buddha says, when the going is tough, you just grit your teeth and bear it. Just grit your teeth and bear it. You don't have that kind of determination. Don't practice the spiritual path. When I first renounced, the first year was a lot of suffering for me. Thoughts kept going back to the home. That's natural for everybody. Thoughts keep going back to the home. The first year, there was a time when I broke down and cried very loud also. I let myself cry and all the tears come down. I have a good cry after that. Okay, carry on.

22-MN-71-Tevijjavacchagotta-(2010-08-16).txt

Okay, I think we can go another Sutta. Sutta 71. Te vijja vacca gota sutta, to vacca gota, on the threefold true knowledge. Thus have I heard. On one occasion, the Blessed One was living at Vesali, in the great wood, in the hall with the big roof. On that occasion, the wanderer vacca gota was staying in the wondrous park of the single white lotus mango tree. Then when it was morning, the Blessed One dressed. and taking his bowl and outer robe, went into Vesali for alms. Then the Blessed One thought, it is still too early to wander for alms in Vesali. Suppose I went to the wanderer Vachagota in the wondrous park of the single white lotus mango tree. Then the Blessed One went to the wanderer Vachagota in the wondrous park of the single white lotus mango tree. The wanderer Vachagota saw the Blessed One coming in the distance and said to him, Let the Blessed One come, Venerable Sir. Welcome to the Blessed One. It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated. This seat is ready. The Blessed One sat down on the seat made ready. And the wanderer Vajragota took a low seat, sat down at one side. Stop here for a moment. So from here you can see that the Buddha is quite friendly with other ascetics. Even they have wrong view. He goes to visit them. Probably he thinks if they talk, he has a chance of helping them on the spiritual path. And they generally have great respect for the Buddha, like here, you see. He took a low seat. And he said to the Blessed One, Venerable Sir, I have heard this. The recluse Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision thus. Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me. Venerable Sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent Him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertion?" And the Buddha said, Vajra, those who say thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact. Stop here for a moment. During the Buddha's time, there were six famous external sect teachers, and some of them claim that they were omniscient and all-seeing, that all the time they have complete knowledge and vision, whether they are walking or standing or sleeping, they are continuously and uninterruptedly knowing everything. But in the Sutta Majjhima Nikaya 90, Section 8, the Buddha says, there is no recluse or Brahmin who knows all, who sees all simultaneously, because that is not possible. So the Buddha, when he wants to know something, he has to contemplate. And because of his psychic powers, when he contemplates, he can get to know what he wants to know. But it is not automatic. Venerable Sir, how should I answer that I may say what has been said by the Blessed One and not misrepresent Him with what is contrary to fact? How may I explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion? Vajra, if you answer thus, the recluse Gautama has the threefold true knowledge. You will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion. For in so far as I wish, I recollect my manifold past lives, that is, one birth, two births, et cetera, hundred births, thousand births, many aeons of world expansion and contraction. Thus, with their aspects and particulars, I recollect my many-fold past lives. And insofar as I wish, with the divine eye which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understand how beings pass on according to their actions, etc. And by realizing for myself with direct knowledge, I here and now enter upon and abide in the liberation by mind and liberation by wisdom that are taintless with the destruction of the taints. If you answer thus, the recluse Gotama has the threefold true knowledge. You will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion." I'll stop here for a moment. So here the Buddha says, if you If you want, you can see that the Samana Gautama has the threefold knowledge. The Buddha, he can recollect the past and then he has a divine eye or heavenly eye and can see beings passing away and be arising in another state according to the law of Kamavipaka. And thirdly, he has understood the Four Noble Truths and destroyed the Asavas and attained liberation. When this was said, the Wanderer Vachagota asked the Blessed One, Master Gautama, is there any householder who, without abandoning the fetter of householdership on the dissolution of the body, has made an end of suffering? Vacha, there is no householder who, without abandoning the fetter of householdership on the dissolution of the body, has made an end of suffering. I'll stop here for a moment. So here, basically, the Buddha says that no lay person can become an arahant. But there are cases during the Buddha's time, there were a few, maybe one or two, who attained arahanthood. But once they attained arahanthood, they were naturally renounced. They cannot stay at home anymore. killed off the old self. The Buddha says when a monk attains liberation, he is reborn. He is reborn again. The old lay person has died. He is reborn from the mouth of the Buddha. So there was this case of Yassa. Yassa was a very rich man with at least four wives. And the Buddha made him come to the forest to the Buddha in the middle of the night. And after that, the Buddha taught him the Dhamma. Hearing the Dhamma twice from the Buddha, he attained Arahanthood. Then after that, he could not go back home anymore. So on the dissolution of the body, when he dies, he must renounce. As a householder, he cannot become an Arahant and remain a householder. And this contradicts the Mahayana Sutras like the Vimalakirti Sutra that they claim that the Bodhisattva Vimalakirti achieved a higher state than the Arahant Sariputta. And he remained as a layman. He could go and enjoy himself, socialize, go to karaoke, and enjoy all the worldly pursuits and yet he has such a high state, higher than the Arahant. This is simply not possible according to the original suttas. Master Gautama, is there any householder who without abandoning the factor of householdership on the dissolution of the body has gone to heaven? But there are not only 100, or 2, or 3, or 4, or 500, but far more householders who, without abandoning the factor of householdership on the dissolution of the body, have gone to heaven. So the Buddha says his lay devotees, without renouncing, even as lay persons, thousands and thousands of them have gone to heaven. Master Gautama, is there any Ajivaka who on the dissolution of the body has made an end of suffering? And the Buddha said, Vajra, there is no Ajivaka who on the dissolution of the body has made an end of suffering. Master Gautama, is there any Ajivaka who on the dissolution of the body has gone to heaven? And the Buddha said, when I recollect the past 91 Aeons or world cycles, Vajra, I do not recall any Ajivaka who, on the dissolution of the body, went to heaven, with one exception, and he held the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds, that is Kamal. And Vajra said, that being so, Master Gautama, this fold of other sectarians is empty, even of a chance of going to heaven. And the Buddha said, that being so, Vaca, this fold of other sectarians is empty even of a chance of going to heaven. That is what the Blessed One said. The wanderer Vaca Gotha was satisfied and delighted in the Blessed One's words. So this last part, I was asking about Ajivakas. These Ajivakas, the Ajivaka ascetics, they are naked ascetics. And the leader is called Makali Gosala Putala. In the, I think, Angutra Nikaya, The Buddha castigated this Makali Gosala Putta, called him a fool. Why? Because he teaches that there's no such thing as kamavipaka, no action and the result of action. So the Buddha said he's leading his followers into the woeful plains of rebirth, just like a fish trap. A fish trap, if you have this net, the fish will swim, follow that net until it enters The trap cannot come out. So the Buddha says in the same way, these followers of this Makkhali Gosala Putta, they follow him and end up in the woeful plains of rebirth. So here the Buddha says, not a single Ajivaka has become an Arahant. And then he asks, is there anyone, any Ajivaka gone to heaven? The Buddha says, In the last 91 world cycles, he only saw one, and that one also he went to heaven because he believed in the law of Kamavipaka, which is contrary to what his teacher teaches. So, that being so, these Adivakas, they even have no chance of going to heaven. That's the end of the sutta. Okay, I'll stop here. Anything to discuss? have been left without a second of rest. Thank you very much. May God bless you. God bless you. May God bless you. May God bless you. May God bless you. May God bless you. May God bless you. We are communicating with a lot of communication agencies, and we try to do this several times a month. And a month, more or less, we try to get support. And families, of course, we are all families. I think if a monk wants to progress on the spiritual path, he should be very careful of these dangers. If possible, you should not use a hand phone or laptop and all that if possible. But sometimes it may be necessary. For example, like our monastery, we don't have a line phone for communication and we don't have e-mail, we don't have internet access and all these things. So the only way people can communicate with us is through the hand phone. So for us, the monastery, it is necessary. But I try to discourage monks from having a personal handphone, because if they contact the family too much, then they cannot cut off. Especially for a new monk, this first one or two years, the first few years to cut off contact with the family is very, very difficult. The Buddha says, Iron chains are not as strong as the chain of family ties. Family ties are deeply rooted in us, and it's very painful to cut family ties. But if a monk wants to progress on the spiritual path, he has to cut family ties. Initially, the family will feel a lot of pain, but after a while, they come to accept it. And after they come to accept it, then the monk can progress. And later, the monk, if he wants, he can help them by bringing Dhamma to them. Like in my case, when I renounced, my mother was still alive. And being the youngest in the family, my mother was very attached to me. And the first one and a half years after I renounced, she told me every day when she thinks of me, the tears will come down. And I knew the attachment was very strong. I tried not to go home. And so even when I came back from America, I only visited her once in eight or nine months. And then when I asked her what she wanted, she said, I don't want anything. I only want to see you. Then I made the determination to see her once in six months, or only once in six months. And then my sisters were also very close to me. When I told some of them not to address me by my lay name, but call me Bantei, some of them were very hurt. But later, after I learned the Dhamma, then I taught them the Dhamma, then they became very happy. So the initial part, to cut family ties, is very painful. But it is better for them to suffer earlier than later, because A lot of people, they cannot cut this family tie, and they bring it to their grave. In the last moments of dying, this pain is not good. This attachment may bring them to a woeful plane of rebirth. So when we cut the family tie at an early stage, it is very painful. But once they accept it, then it is very good for them. They learn to let go. So my mother died at the age of So it was after I had renounced for more than 20 years, she passed away. But at that time, the last few years, she had let go already. Each time I saw her, she said she was very happy, mentally very happy, because she had no more attachments. She had already let go. So if I did not cut that tie, up to the very end, she will be thinking of me and it's not good for her. It's difficult, I have to use your wisdom, maybe If they are not ready to strive very hard, they can still maintain contact. But once they have the determination to strive hard, then they have to cut completely. For example, go off to a foreign country. And not only go off to a foreign country, stay alone in some cave or some place. Or even in Malaysia, stay alone in some place. When I came back from America, then after that I went to Thailand to renounce. to reordain. Then after a year in Thailand, I came back to Malaysia. I went to look for a cave to stay in Ipoh area. And I was staying alone in a big dark cave. Then my sister brought my mother to see me. And when my mother saw me in that cave, she just cried and cried and cried. I scolded my sister for bringing my mother to see me in that cave. So it's difficult, but you have to make a clear cut. That is provided the monk wants to strive very hard. If he does not want to strive very hard, then he doesn't have to make that clean cut. Page 583, Chapter 2, Chapter 2. The second part of the question is, in that case, we may like to invoke the ultimate truth and see to it that our meditation should be consistent. This may not be with the goal of meditation. The meaning of that is with our being. He realizes with the body. This one may be referring to attaining the jhanas. attaining the jhanas. Then after he attains the jhanas, then the mind becomes clear. That means he strives with the body and attains the jhanas and sees the truth and penetrates with wisdom. I want to say, if you don't have a healthy mind, you cannot seek to meditate. Oh yes, yes, yes. That's why when the Buddha was fasting, doing all those fasting, he was so thin that he realized he could not attain the jhanas. So he decided to eat one meal a day. When he regained his strength, then only he could regain his jhanas. Yes, during the Buddha's time, almost all the monasteries were in the forest. That's why when they go on alms round, because they are staying in the forest, usually they are topless. They only wear the sarong or sabong, the lower robe. And then they walk towards town. And then when they come near the town or city, then only they put on the outer robe. And then they enter the town, go on arms round. And then when they leave the city gates, they will take off the upper robe and put it on their head and walk to the forest. So most of the time they were topless. And it was only later the Buddha allowed the monks to stay in the towns. Then also, if a monk could not stay in the forest, for example, if a monk is too old. Generally, if a monk wants to practice, it is practically impossible to practice if a monk stays in town or city. It is impossible because you have so much contact with lay people. Lay people are always coming to talk with you. and all that, so it's not possible. If a monk wants to strive, he needs seclusion, seclusion and aloofness, aloofness from people. So only that way he can attain the jhāna. I did a long flight for a very long time. Long flight, people will just ask about practice. Okay, so this breakfast, it is a meal, depending on what you eat. So even like congee, if you put meat inside, it's a meal. This broth. But if you just have plain congee, there are certain allowances the Buddha allowed that a monk can take in the morning. And it's not considered a meal. For example, things made of flour. I think milk also is included because in one sutta, Dhananjani Sutta, this layman, he offered milk to Venerable Sariputta before the main meal and afternoon in the Vinaya, If something is watery, it is allowed. If it's too thick, it's not allowed. So, for example, like this, how do you say, this am, rice water, it's allowed, but not the rice itself. And like, say, like the green peas, red beans and all that, if you cook it, you can't take the solid part. You have to filter it, you have to strain it, then you can take the liquid. So it depends on what you take. Okay, shall we end here?

23-MN-72-Aggivacchagotta-(2010-08-17).txt

Today is the 17th of August and we come to Hajimani Paya Sutta 72, Adi Vachagota Sutta, Vachagota on Paya. Thus have I heard On one occasion, the Blessed One was living at Savarthi in Jeta's Grove, Vanata Pindika's Park. Then the wanderer Vatra Gotha went to the Blessed One and exchanged greetings with him. When his courteous and amiable talk was finished, he sat down at one side and asked the Blessed One, How is it, Master Gautama? Does Master Gautama hold the view, the world is eternal, only this is true, anything else is wrong? But I do not hold the view. The world is eternal. Only this is true. Anything else is wrong. How then, does Master Gautama hold the view, the world is not eternal, only this is true, anything else is wrong? Bhakta, I do not hold the view, the world is not eternal, only this is true, anything else is wrong? How then, Master Gautama, does Master Gautama hold the view, the world is finite, only this is true, anything else is wrong? Bhakta, I do not hold the view, the world is finite. Only this is true. Anything else is wrong. How then does Master Gautama hold the view, the world is infinite. Only this is true. Anything else is wrong. Bhaktha, I do not hold the view. The world is infinite. Only this is true. Anything else is wrong. How is it, Master Gautama? Does Master Gautama hold the view? The soul and the body are the same. Only this is true. Anything else is wrong. Bhakta, I do not hold the view. The soul and the body are the same. Only this is true. Anything else is wrong. How then does Master Gautama hold the view? The soul is one thing and the body another. Only this is true. Anything else is wrong. Bhakta, I do not hold the view. The soul is one thing and the body another. Only this is true. Anything else is wrong. How is it, Master Gautama, does Master Gautama hold the view, after death the Tathagata exists, only this is true, anything else is wrong? Bhakta, I do not hold the view, after death the Tathagata exists, only this is true, anything else is wrong. How then, Master Gautama, does Master Gautama hold the view, after death the Tathagata does not exist, only this is true, anything else is wrong? Vācāra, I do not hold the view. After death, a Tathāgata does not exist. Only this is true. Anything else is wrong. How is it, Master Gautama? Does Master Gautama hold the view? After death, a Tathāgata both exists and does not exist. Only this is true. Anything else is wrong. Vācāra, I do not hold the view. After death, a Tathāgata both exists and does not exist. Only this is true. Anything else is wrong. How then does Master Gautama hold the view, after death the Tathāgata neither exists nor does not exist, only this is true, anything else is wrong? Vācāra, I do not hold the view, after death the Tathāgata neither exists nor does not exist, only this is true, anything else is wrong? How is it then, Master Gautama? When Master Gautama is asked each of these ten questions, he replies, I do not hold that view. What danger does Master Gautama see that he does not take up any of these speculative views? Let's stop here for a moment. This word, speculative view, the Pali is diti gata. Diti is views. Gata, you can say gone. So it's like gone to views. Vajra, the speculative view that the world is eternal, is a ticket of views, a wilderness of views, a contortion of views, a vexillation of views, a fetter of views. It is beset by suffering, by vexation, by despair and by fever, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nirvana. speculative view that the world is not eternal, that the world is finite, the world is infinite, etc. Then after that, the Tathagata neither exists nor does not exist. It is a ticket of use, a wilderness of use, a concoction of use, a vexation of use, a fetter of use. It is beset by suffering, by vexation, by despair, and by fever. And it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nirvana. Seeing this danger, I do not take up any of these speculative views. Stop for a moment. So here the Buddha says all these views is a thicket of views, a wilderness of views, contortion of views, etc. and leads to suffering, aggravation, despair, not to enlightenment or nirvana. Then there's Master Gautama. For any speculative view at all, Bhakta, speculative view is something that the Tathagata has put away. For the Tathagata, Bhakta has seen this, such is material form of body, such is origin, such is disappearance, such is feeling, such is origin, such is disappearance, such is perception, such is origin, such is disappearance, Such is volition, such is origin, such is disappearance. Such is consciousness, such is origin, such is disappearance. Therefore I say, with the destruction, fading away, cessation, giving up and relinquishing of all conceivings, all ex-quantitations, all eye-making, mind-making, underlying tendency to conceive, that the Tathagata is liberated through not clinging, stopping for a moment. So the Buddha says that he has seen and understood the five aggregates, body, feeling, perception, volition and consciousness. And these five aggregates are basically body and mind, which we take to be I or mind, or mind-self. So the Buddha says that he has understood the five aggregates and he has relinquished all conceivings, all thinking, all expositations, and all time-making and mind-making, and the tendency to conceit, mana, conceit. So the Buddha, because he does not have a self, he does not have views, Basically a person because we have this conceit, we have this feeling that I exist, I am. It's because of that that we have a lot of views. When a monk's mind is liberated, thus Master Gautama, where does he reappear after that? The term reappears does not apply, Vajra. Then he does not reappear, Master Gautama. The term does not reappear does not apply, Vajra. Then he both reappears and does not reappear, Master Gautama. The term both reappears and does not reappear does not apply, Vajra. Then he neither reappears nor does not reappear, Master Gautama. The term neither reappears nor does not reappear does not apply, Vajra. And Master Gautama is asked these four questions. He replies, the term reappears does not apply, vacha. The term does not reappear does not apply, vacha. The term both reappears and does not reappear does not apply, vacha. The term neither reappears nor does not reappear does not apply, vacha. Here I have fallen into bewilderment, Master Gautama. Here I have fallen into confusion, and the measure of confidence I had gained through previous conversations with Master Gautama has now disappeared." The Buddha said, It is enough to cause you bewilderment, Vajra, enough to cause you confusion, for this Dhamma, Vajra, is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. It is hard for you to understand it when you hold another view, accept another teaching, approve of another teaching, pursue a different training, and follow a different teacher. I'll stop here for a moment. So here, when he asked the Buddha that an arahant after passing, after death, does he reappear or not and all this, the Buddha said all these terms do not apply. Then he was confused and he said that whatever confidence he had in the Buddha has now disappeared. Then the Buddha said, That is natural because the Dhamma is profound, hard to understand. And somebody like you, holding another view, following another teacher, seeing a different training, it's difficult for you to understand. Because someone who follows another religion or another teaching, foundation is different, so when your foundation is different, it's hard to understand the Dhamma. Even for, I mean, Buddhists, nowadays we have a lot of Buddhists are not following the original Buddhism. A lot of them are, people are following either Mahayana teachings or Hinayana teachings, sectarian Buddhism. And because Their training also, their foundation is different. It's difficult for them to understand these original teachings of the Buddha. And then Buddha said, so I shall question you about this in return, Vajra. Answer as you choose. What do you think, Vajra? Suppose a fire were burning before you, would you know this fire is burning before me? I would, Master Gautama. If someone were to ask you, Vajra, what does this fire burning before you burn independence on? Being asked us, what would you answer? Being asked us, Master Gautama, I would answer, this fire burning before me burns in dependence on grass and sticks. If that fire before you were to be extinguished, would you know this fire before me has been extinguished? I would, Master Gautama. If someone were to ask you, Baccha, when that fire before you was extinguished, to which direction did it go? To the east, west, north, or south? Being asked thus, what would you answer? That does not apply, Master Gautama. The fire burned in dependence on its fuel of grass and sticks. When that is used up, it does not gain any more fuel. Being without fuel, it is reckoned as extinguished. Stop it for a moment. The Buddha is giving an example, a simile of fire. Fire keeps burning because of the fuel. In this case, Bhakta says it is the grass and sticks causing the fire to continue to burn. So, when the fuel is used up, you cannot see whether the fire went to the north, south, east or west. So similarly, the Buddha is trying to use this example to say when an arahant is liberated, that fuel for existence is used up. And so it's like the flame extinguished. Similarly for Nibbana, cool. We continue on the round of rebirth, life after life, because of three types of fuel, grief, hatred, and delusion. When you cut away the green hatred and delusion, there is no more fuel for the ground of rebirth. So to Vāca, the Tathāgata has abandoned that material form by which one describing the Tathāgata might describe him. He has cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising. The Tathāgata is liberated from reckoning in terms of material form. Vāca is profound, immeasurable, unfathomable, like the ocean. The term reappears does not apply. The term does not reappear, does not apply. The term both reappears and does not reappear, does not apply. The term neither reappears nor does not reappear, does not apply. The Tathagata has abandoned that feeling by which one describing the Tathagata might describe him. Similarly, he has abandoned that perception, volition, consciousness, by which one describing the Tathagata might describe him. He has cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising. The Tathagata is liberated from reckoning in terms of the aggregates vajra. He is profound, immeasurable, unfathomable like the ocean. The term reappears does not apply. The term does not reappear does not apply. The term both reappears and does not reappear does not apply. The term neither reappears nor does not does not appear, does not apply. When this was said, the wonderful Vajra Gautama said to the Blessed One, Master Gautama, suppose there were a great shala tree not far from a village or town, and impermanence wore away its branches and foliage, its bark and sapwood, so that on a later occasion, being divested of branches and foliage, divested of bark and sapwood, it became pure. consisting entirely of hardwood. So too, this discourse of Master Gautama's is divested of branches and foliage, divested of bark and sapwood, and is pure, consisting entirely of hardwood. Magnificent Master Gautama! Master Gautama has made the Dhamma clear in many ways, as though he were turning upright, but had been overthrown. revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see for. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life." That's the end of the sutra. So here, the Buddha says that he has abandoned the form, feeling, perception, volition and consciousness. In other words, after the Buddha has passed away, all these five aggregates will not reappear. So that's why the Buddha says he is profound, immeasurable, unparalleled. So it's like the flame has been extinguished. he will not light up again. So the same way, the aggregates by which you can describe the Buddha will not reappear. That's why in the Kalitan, in the sutras, the Buddha says, the Buddha and the arahants, after they pass away, no one will be able to see them or hear them again. And this contradicts some of the Mahayana sutras. Like for example, the Earth Star Bodhisattva Sutra, where at the beginning of that sutra, they say when the Buddha was about to speak that sutra, millions and millions of Buddhas came. But the Buddhas have entered Nirvana, they cannot come again. So when Arahant has finished his work, just like the flame, burning, depending on grass and sticks. When the grass and sticks, the fuel is used up, then the flame will just go out. And you cannot say that it's gone to the north or south or east or west. So similarly, when an arahant has eliminated greed, hatred and delusion, so when he enters parinibbana, there is no more fuel for rebirth. Just like the flame, it is extinguished. You cannot see that it reappears or does not reappear, etc.

24-MN-73-Mahavacchagotta-(2010-08-17).txt

OK, now Sutta 73, Mahavacca Gota Sutta, the greater discourse to Vacca Gota. Thus have I heard. On one occasion, the Blessed One was living at Vajagaha in the bamboo grove, the squirrel sanctuary. Then the wanderer Vacca Gota went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One, I've had conversations with Master Gautama for a long time. It would be good if Master Gautama would teach me in brief, wholesome and the unwholesome." And the Buddha said, I can teach you the wholesome and the unwholesome in brief, Baccha, and I can teach you the wholesome and the unwholesome at length. Still, I will teach you the wholesome and the unwholesome in brief. Listen and attend closely to what I shall say. Stop here for a moment. So from here, it seems like the Wanderer Vajragota, he has often consulted the Buddha on the Dhamma. And the Buddha's answer he replied, and the Blessed One said, Vajra, greed is unwholesome. Non-greed is wholesome. Hatred is unwholesome. Non-hatred is wholesome. Delusion is unwholesome. Non-delusion is wholesome. In this way, three things are unwholesome, and the other three things are wholesome. Killing living beings is unwholesome. Abstention from killing living beings is wholesome. Taking what is not given is unwholesome. Abstention from taking what is not given is wholesome. Misconduct with sensual pleasures is unwholesome. Abstention from misconduct with sensual pleasures is wholesome. False speech is unwholesome. Abstention from false speech is wholesome. Malicious speech is unwholesome. Abstention from malicious speech is wholesome. Harsh speech is unwholesome. Abstention from harsh speech is wholesome. Gossip is unwholesome. Abstention from gossip is wholesome. Covetousness is unwholesome. Uncovetousness is wholesome. Ill will is unwholesome. Non-ill will is wholesome. Wrong view is unwholesome. Right view is wholesome. In this way, ten things are unwholesome, and the other ten things are wholesome. When a monk has abandoned craving, cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising, then that monk is an arahant, decayed, destroyed, one who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the patterns of being, and is completely liberated through final knowledge. I'll stop you for a moment. So here the Buddha is talking about the ten evil kamas and the ten wholesome kamas. And a monk is liberated by abandoning craving. Apart from Master Gautama, Is there any one monk, Master Gautama's disciple, who, by realizing for himself with direct knowledge, here and now, enters upon and abides in the deliverance by mind and deliverance by wisdom that are tameless with the disruption of the day?" Stop here for a moment. So here, he's asking, besides the Buddha, are there other arahants? And here you see, arahants, he mentions two types. liberated by mind. The other one is liberated by wisdom. I think yesterday we saw in Sutta 70, the Buddha mentioned two arahants, two ways liberated and liberated by wisdom. That's why I mentioned that two ways liberated is the same as liberated by mind. Because liberated by mind means liberated by mind as well as liberated by wisdom. And the Buddha said, there are not only one hundred Vajra, or two, or three, or four, or five hundred, but far more monks, my disciples, who by realizing for themselves with direct knowledge here and now, enter upon and abide in the liberation by mind, and liberation by wisdom, that are dangerous with the destruction of the tails. Apart from Master Gautama and the monks, is there anyone, none, Master Gautama's disciple, who by realizing for herself with direct knowledge here and now, enters upon and abides in the liberation by mind and liberation by wisdom, that are painless with the destruction of the pains? There are not only one hundred, two, three or five hundred, but far more nuns, my disciples, who by realizing for themselves with direct knowledge here and now, enter upon and abide in the liberation by mind and liberation by wisdom that are painless with the destruction of the days." Stop here for a moment. So here the Buddha is saying that his monk and nun disciples, there are far more than five hundred, should be a few thousand. arahant monks and a few thousand arahant nuns. You see from the Vinaya books that it is mentioned that there are about a thousand and sixty arahants, the first thousand and sixty arahants, who attained liberation with the help of the Buddha. And practically all of them attained liberation just by listening to the sutra discourse and the Buddha forced those people to give the sutra discourse to those people the Buddha went to generally were those who had attained the jhanas so when the Buddha spoke the sutras to them they immediately understood and attained Apart from Master Gautama and the monks and nuns, is there any one manly follower? Master Gautama's disciple, clothed in white, leading a life of celibacy, who, with the destruction of the five lower factors, would reappear spontaneously in a pure ghost, and there attain final nirvana without ever returning from that world. There are not only 100, 2, 3 or 500, but far more men lay followers, my disciples clothed in white, leading lives of celibacy, who, with the destruction of the five lower factors, will reappear spontaneously in the pure boats and there attain final nirvana without ever returning from that world." Stop here for a moment. So here, he's asking about men lay followers who lead a life of celibacy, that means they abstain from sexual relations. So during the Buddha's time, there were also thousands of laymen who, even though some of them may be married, but they lived separately from their wives and they practiced very hard. Sometimes they practice in their room, they take their room to be like a cave for a monk, and they don't leave their room. For the time they can, they stay in their room and meditate, and attain the jhanas, and then they destroy the five lower factors, meaning they become anagamin, non-returners, and will be reborn in the Suddhavasa heavens, pure boats, and from there attain Nibbana, enter Nibbana. So, you see, there are some laymen, they also lead a life of celibacy, like monks, but instead of wearing the robe, they prefer to practice at home. That is also possible. Only thing is, it's harder to practice in the home because you are surrounded by other people, and if you don't socialize with other people. People tend to come and pull you out, unless your will is very strong. Just refuse to associate with people and keep aloof from society. Anyway, whatever we want to attain, without strong determination we can never attain anything. Apart from Master Gautama, the monks and nuns, and the manly followers clothed in white, leading lives of celibacy, is there any one manly follower? Master Gautama's disciple, clothed in white, enjoying sensual pleasures, who carries out his instruction, responds to his advice, has gone beyond doubt, become free from perplexity, gain in rapidity, and become independent of others in the teacher's dispensation. And the Buddha said, there are not only 100, 2, 3, 4, or 500, but far more men, lay followers, my disciples, clothed in white, enjoying sensual pleasures, who carry out my instruction, respond to my advice, have gone beyond doubt, become free from perplexity, gain intrepidity, and become independent of others in the teacher's dispensation. Stop here for a moment. So here, the Buddha says, Many lay followers who live at home and live a normal lay life, enjoying sensual pleasures, thousands of them have attained Suttapanna and Sakadagami, first fruition and second fruition ariya. These two, Suttapanna and Sakadagami, they don't need perfect samadhi, perfect concentration, means the four jhanas, So, even with the Upacara Samadhi and Threshold Concentration, which is very near to the First Jhana, or just the First Jhana, a person can become a Sutapanna and Sakatagamin. Apart from us, the Gautama, the monks and nuns, and manly followers clothed in white, both those leading lives of celibacy and those enjoying sensual pleasures, is there anyone Women may follow Master Gautama's disciple, Lord Jain White, leading a life of celibacy, who, with the destruction of the five lower factors, will reappear spontaneously in the pure boats, and there attain final Nibbana without ever returning from that world. There are not only 100, 2, 3, 4 or 500, but far more women lay followers, high disciples clothed in white, leading lives of celibacy, who, with the destruction of the five lower factors, will reappear spontaneously in the pure boats, and there attain final nirvana without ever returning from that world. Apart from Master Gautama, the monks and nuns and the men lay followers clothed in white both those leading lives of celibacy and those enjoying sensual pleasures. And the women lay followers, clothed in white, leading lives of celibacy. Is there any one woman lay follower, Master Gautama's disciple, clothed in white, enjoying sensual pleasures, who carries out his instruction, responds to his advice, has gone beyond doubt, become free from perplexity, gain in morbidity, and become independent of others in the teacher's dispensation? There are not only 1, 2, 3, 4, or 500, but far more women lay followers. My disciples, clothed in white, enjoying sensual pleasures, who carry out my instruction, respond to my advice, have gone beyond doubt, become free from complexity, gain interdependency, and become independent of others in the teacher's dispensation." Stop for a moment. So here, the Buddha says, just like the men lay followers, women lay followers also, those who lead lives of celibacy have attained the third fruition of Anagamin, thousands of them. And also those women lay followers living the whole life, enjoying sensual pleasures, also thousands of them have attained Suttapanna and Sakadagamin, the first and second fruition. Just like the man Master Gautama, if only Master Gautama were accomplished in this Dhamma Vinaya, but no monks were accomplished, then this holy life would be deficient in that respect. But because Master Gautama and the monks are accomplished in this Dhamma, this holy life is thus complete in that respect. If only Master Gautama and the monks were accomplished in this Dhamma, but no nuns were accomplished, then this holy life would be deficient in that respect. But because Master Gautama Monks and nuns are accomplished in this dharma. This holy life is thus complete in that respect. If only, Master Gautama, monks and nuns were accomplished in this dharma, but no man-laid followers, clothed in white, leading lives of celibacy were accomplished, then this holy life would be deficient in that respect. But because Master Gautama, monks and nuns, and manly followers both in what leading lives of celibacy are accomplished in this dharma, his holy life is thus complete in that respect. If only Master Gautama, monks and nuns, and men lay followers clothed in white, leading lives of celibacy, were accomplished in this Dhamma, but no men lay followers clothed in white, enjoying sensual pleasures, were accomplished, then this holy life would be deficient in that respect. But because Master Gautama, monks and nuns, and men lay followers clothed in white, Both those leading lives of celibacy and those enjoying sensual pleasures are accomplished in this dharma. This holy life is thus complete in that respect. If only Master Gautama, monks and nuns, and men lay followers clothed in white, etc., were accomplished in this dharma, but no women lay followers clothed in white, leading lives of celibacy were accomplished, then this holy life would be deficient in that respect. But because Master Gautama, monks and nuns, men lay followers, etc., and women lay followers clothed in white, leading lives of celibacy, are accomplished in this dharma. This holy life is thus complete in that respect. If only Master Gautama, monks and nuns, men lay followers clothed in white, etc., and women lay followers clothed in white, leading lives of celibacy, were accomplished in this dharma, but no women lay followers clothed in white, enjoying sensual pleasures, were accomplished, then this holy life would be deficient in that respect. But because Master Gautama, monks and nuns, men lay followers clothed in white, both those leading lives of celibacy and those enjoying sensual pleasures, and women lay followers clothed in white, both leading lives of celibacy and those enjoying sensual pleasures, are accomplished in this Dhamma. This holy life is thus complete in that respect. Just as the river Ganges inclines towards the sea, slopes towards the sea, flows towards the sea, and merges with the sea. So too Master Gautama's assembly with his homeless ones and his householders, who climbs towards Nibbana, slopes towards Nibbana, flows towards Nibbana, and merges with Nibbana. Stop here for a moment. He is praising the Buddha because the Buddha and the assembly of monks and nuns and lay people are all accomplished. in the Dhamma, having attained various stages of Arahanthood. So you see, like monks and nuns, because they have completely renounced, they can attain the highest Arahanthood. And for lay people, men and women lay followers, because they renounce partially, they stay at home, but in each life of celibacy, they can attain up to Anagamin. And then those leading household lives, householders, and enjoying sensual pleasures, they can attain up to the first and the second fruitions, Suttapanna and Sakadadhammi. So the more you renounce, the higher you can, the stage you can achieve. Magnificent Master Gautama. Magnificent Master Gautama. Master Gautama has made the Dhamma clear in many ways. as though he were turning upright, but had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see for. I go to Master Gautama for refuge, and to the Dhamma, and to the Sangha of monks. I will receive the going forth of Master Gautama. I will receive the full ordination." Stop here for a moment. So here you see, he takes refuge in the Buddha, Dhamma, and Sangha of monks. notice here, the Sangha refers to the Sangha of monks. Sometimes people say take refuge with the Aryan Sangha, but the Aryan Sangha, you don't know who are the Aryans, how can you take refuge? So it is the monks that you take refuge with. So the Sangha refers to the Sangha of monks. So finally, after being instructed by the Buddha on the Dhamma many times, Vajra Gota, after this discourse, he decided to renounce and become a monk disciple. And the Buddha said, Vajra, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma Vinaya, lives on probation for four months. At the end of four months, if the monks are satisfied with him, they give him the going forth and the full ordination in the monk state. But I recognize individual differences in this matter. I will serve with those who formerly belonged to another sect and desire the going forth and the full admission in this Dhamma Vinaya, live on probation for four months, And if at the end of the four months, the monks being satisfied with them, give them the going forth and the full ordination to the monk state, then I will live on probation for four years. At the end of the four years, if the monks are satisfied with me, let them give me the going forth and the full admission to the monk state. Then the wanderer, Vajravata, receive the going forth under the Blessed One, and he'll receive the full ordination So here you see, he's so eager to become a monk under the Buddha. He said, even if you put me on probation for four years or so, I'll be happy. So the Buddha saw that he was so eager, the Buddha immediately ordained him. Not long after his full ordination, a half month after his full ordination, Venerable Vajrabhuta went to the Blessed One and after paying homage to him, he sat down at one side and told the Blessed One, Venerable Sir, I have attained whatever can be attained by the knowledge of a disciple in higher training, by the true knowledge of a disciple in higher training. Let the Blessed One teach me the Dhamma further. And then the Buddha said, In that case, Vajra develops further two things, Samatha and Vipassana. When these two things are developed further, they will lead to the penetration of many elements. To the extent that you may wish, may I wield the various kinds of psychic power. Having been one, may I become many. Having been many, may I become one. May I appear and vanish. May I go unhindered through a wall, through an enclosure, through a mountain, as though through space. May I dive in and out of the earth, as though it were water. May I walk on water without sinking, as though it were earth. Teethed cross-legged, may I travel in space like a bird. With my hand, may I touch and stroke the moon and sun, so powerful and mighty. May I wield bodily mastery even as far as the Brahma world. You will attain the ability to witness any aspect therein, there being a suitable basis." Stop here for a moment. So this one refers to this, I think they call it psychokinesis, various types of psychic power. One body, he can multiply his bodies into many. and then he can appear and vanish, go through a wall, and through a mountain, etc. Dive in and out of the earth, walk on water, just like Jesus Christ, travel like a bird, fly like a bird, touch the sun and moon, and fly with the flesh body as far as the brown hot world. To the extent that you may wish, may I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and the human, those that are far as well as near. You will attain the ability to witness any aspect therein, there being a suitable basis." Stopping for a moment. So here, Buddha says, if you develop samatha and vipassana, the second thing you can attain is the heavenly ear. hear the sounds of the spirits talking, either ghosts or celestial beings, human beings, far away also you can hear. To the extent that you may wish, may I understand the minds of other beings, of other persons, having encompassed them in my own mind. May I understand the mind affected by lust as affected by lust, and the mind unaffected by lust as unaffected by lust. May I understand the mind affected by hate as affected by hate, and the mind unaffected by hate as unaffected by hate. May I understand the mind affected by delusion as affected by delusion, and the mind unaffected by delusion as unaffected by delusion. May I understand the contracted mind as contracted, and the distracted mind as distracted. May I understand an exalted mind as exalted, and an unexalted mind as unexalted. May I understand the surpassed mind as surpassed, and an unsurpassed mind as unsurpassed. May I understand a concentrated mind as concentrated, and an unconcentrated mind as unconcentrated. May I understand a liberated mind as liberated, and an unliberated mind as unliberated. You will attain the ability to witness any aspect therein, there being a suitable basis. So here, Buddha says, this third one, you can read the minds of other beings. But it says there being a suitable basis, that means provided you have the condition, basically the condition is at least 4 rupa jhana before these psychic powers come. To the extent that you may wish, may I recollect my many 4 past lives, 1 birth, 2 births, 3, 4, 10, 100, 1000, etc. Thus with the aspects and particulars, may I recollect my many 4 past lives. You will attain the ability to witness any aspect therein, there being a suitable basis. To the extent that you may wish, may I, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, etc., and understand how beings pass out according to their actions or karma. You will attain the ability to witness any aspect therein, there being a suitable basis. To the extent that you may wish, may I, by realizing for myself with direct knowledge, here and now enter upon and abide in the liberation by mind and liberation by wisdom, that are taintless with the destruction of the taints, ye will attain the ability to witness any aspect therein, there being a suitable basis. Let the Venerable Vajragupta, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. Before long, dwelling alone, withdrawn, diligent, ardent and resolute, remember Vajragupta by realizing for himself with direct knowledge He would now enter the pond and abided in the supreme goal of the holy life. For the sake of his clansmen rightly go forth from the old life into homelessness. He directly knew, birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. And the Venerable Vajragodha became one of the arahants. Stop here for a moment. So here, you see, after he was ordained for two weeks, he came to asked the Buddha for further instructions. He says that he has attained whatever can be attained by the knowledge of a disciple in higher training, by the true knowledge of a disciple in higher training. And when he asked for further instructions, the Buddha asked him to develop Samatha and Vipassana. So now, according to the commentary, they say that after two weeks, His Venerable Vajra Gautama had attained the state of an Anagamin, third fruition. But I think that is a bit doubtful. If we refer to the Vinaya books, we find when the Buddha first went to his first two meditation teachers, Lara Kalama and Uddhaka Ramaputta, I think it's also mentioned in one of the Majjhima-Nirbhaya Suttas, After staying with his meditation teachers, he could attain to the arupas or arupajanas that the teachers had attained. And it is mentioned that he says roughly the same thing, that I have attained whatever can be attained by the knowledge of a disciple in higher training, by the true knowledge of a disciple in higher training. So maybe this Vachagota had attained the four jhanas. So the Buddha asked him to develop samatha and vipassana. or he has not attained four jhanas, maybe he has attained one or two or three jhanas. So the Buddha asked him to develop further his samatha. Samatha means the practice of samadhi, to attain samadhi. So the Buddha is probably telling him to strengthen his samadhi, his concentration. And then to practice vipassana, which is contemplation. Contemplation means contemplation of four things. Contemplation of the nature of the body, feelings, the mind, and Dhamma. Dhamma is the Buddha's Dhamma, the Buddha's teachings. And out of these four things, these four objects of contemplation, the most important is the Dhamma, the Buddha's teachings, because it leads to enlightenment Because as I mentioned before, the five occasions a person becomes liberated, out of these five, four of them have to do with the Dhamma. Listening to the Dhamma, teaching the Dhamma, repeating the Dhamma, and reflecting on the Dhamma. So the Dhamma is extremely important for liberation. So here the Buddha tells him that if he develops Samatha and Vipassana, more deeply, that he can attain the abhinyas. Abhinyas are the higher knowledges. Out of these, the six higher knowledges mentioned in the suttas are these. Psychokinesis, various types of psychic power. Second one is the heavenly ear. Third one is to be able to read the minds of other beings. The fourth is to recollect past. The fifth is the heavenly eye. And the sixth is the destruction of the asavas, destruction of the pains. That means attaining of arahanthood or liberation. So these are the six abhinyas, the six higher knowledges. So, Venerable Vajragupta, after listening to the Buddha's instructions, he went to live alone. A monk is only allowed to live alone after he has stayed five years with his teacher and he has learned the Dhamma and the Vinaya. So here, he lived alone and he practiced very hard and probably after a few years, he became liberated. On that occasion, a number of monks were going to see the Blessed One. For example, Vajrabodha saw them coming in the distance. Seeing them, he went to them and asked them, Where are the Venerable Ones going? We are going to see the Blessed One, friend. In that case, may the Venerable Ones pay homage in my name with their heads at the Blessed One's feet, saying, Venerable Sir, the Mount Vajragodha pays homage with its head at the Blessed One's feet. Then say, the Blessed One has been worshipped by me. The Sublime One has been worshipped by me. Yes, friend, those monks replied, and they went to the Blessed One, and after paying homage to Him, they sat down at one side and told the Blessed One, Remember, sir, the Venerable Vajraputta pays homage to this head at the Blessed One's feet, and he says, The Blessed One has been worshipped by me. The Sublime One has been worshipped by me. And the Buddha said, monks, having encompassed this mind with my own mind, I already knew of the monk Vajragodha. The monk Vajragodha has attained the threefold true knowledge and has great supernormal power and mind. And deities also told me this. The monk Vajragodha has attained the threefold true knowledge and has great supernormal power and mind. That is what the Blessed One said. Those monks were satisfied and delighted in the Blessed One's words. So here, Venerable Vajragota, he asked the other monks to pay homage to the Buddha in his name, and also to say that the Blessed One has been worshipped by me, the Sublime One has been worshipped by me. This is the way the arahants indicate that they have finished their work. They don't say, I have become enlightened, because they have no more I. So they say they have given the highest homage to the Buddha. The highest homage to the Buddha is to carry out the Buddha's instructions fully and attain enlightenment. So it is not by bowing down to the Buddha statue that you pay homage to the Buddha. Real homage to the Buddha is practicing the Buddha's instructions, doing what is hard to do, cutting out our defilements, getting rid of all these unwholesome states of mind that trouble us this lifetime and will trouble us in future lifetimes. So we follow the Buddha's instructions, do what is hard to do, struggle, and get rid of unwholesome states of mind. And if we can do that, then we have carried out the Buddha's instructions and we have worshipped the Buddha.

25-MN-74-Dighanakha-(2010-08-17).txt

Now we come to the next Sutta, 74, Digha Naka Sutta to Digha Naka. Thus have I heard, on one occasion the Blessed One was living at Vajagaha in the Boar's Cave on the mountain Voucher Peak. Then the wanderer, Digha Naka, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he stood at one side and said to the Blessed One, Master Gautama, my doctrine and view is this, nothing is acceptable to me. This view of yours, Aggivésana, nothing is acceptable to me, is not at least that view acceptable to you. If this view of mine were acceptable to me, Master Gautama, it too would be the same, it too would be the same. Well, Aggibisana, there are plenty in the world who say, it too would be the same, it too would be the same, yet they do not abandon that view, and they take up still some other view. Those are few in the world who say, it too would be the same, it too would be the same, and who abandon that view, and do not take up some other view. I'll stop here for a moment. So this is Diga-Naka. Diga is long, Naka is nails, I think. So this refers to He is a type of ascetic who refuses to cut his nails. The nails become so long until they turn, some of them, in a loop. Maybe he thinks it's very pretty. So he says, nothing is acceptable to me. In other words, he has no views. No views are acceptable to him. And the Buddha said, That also is a view. If you say you have no view, that also is a view, isn't it? If somebody says, I have no view, that is your view, that you have no view. So the Buddha said, isn't that acceptable to you? And he said, if it was acceptable, then it's all the same, it's all the same. This is another type of proliferation of view. So when the Buddha computed him, Showed him that it's not correct. How can you say you have no view? That itself is a view. But he refused to admit. He refused to admit he's wrong. So the Buddha said, there are some people like that. They refuse to admit that they're wrong. And after that, they hold on to another view. They keep holding on to views. There are some people, they admit they are wrong and they abandon that view and do not take up another view. Then the Buddha said, the Buddha calls it Aggivation. This is probably his clan name. The Buddha knows his clan. Aggivation. There are some recluses and Brahmins whose doctrine and view is this. Everything is acceptable to me. There are some recluses and Brahmins whose doctrine and view is this. Nothing is acceptable to me. And there are some recluses and Brahmins whose doctrinal view is this. Something is acceptable to me. Something is not acceptable to me. Among those, the view of those recluses and Brahmins who hold the doctrinal view, everything is acceptable to me, is close to lust, close to bondage, close to delighting, close to holding, close to clinging. The view of those recluses and brahmins you hold the doctrine and view. Nothing is acceptable to me. It's close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging. When this was said, the Wanderer and Deegan Naka remarked, Master Gautama commends my point of view. Master Gautama commends my point of view. I'll stop here for a moment. The Buddha had not finished speaking. This Digha Nakka, when he heard the Buddha say, this view is nothing except it's acceptable to me. It's close to non-lust, non-condition, non-delighting. Then he was very happy. He thought the Buddha said that he was right. And the Buddha continued, Agyabhesana, as to those recluses and Brahmins who hold the doctrine and view, something is acceptable to me, something is not acceptable to me. The view of theirs as to what is acceptable is close to lust, close to bondage, close to delighting, close to holding, close to clinging. While the view of theirs as to what is not acceptable is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging. Now Aggivésana, a wise man among those recluses and Brahmins who hold the doctrine and view, everything is acceptable to me, considers thus. If I obstinately adhere to my view, everything is acceptable to me, and declare, only this is true, anything else is wrong, then I may clash with the two others. With the recluse of Brahmin who holds the doctrine and view, nothing is acceptable to me. And with the recluse of Brahmin who holds the doctrine and view, something is acceptable to me, something is not acceptable to me. I am in clash with these two. And when there is a clash, there are disputes. When there are disputes, there are quarrels. When there are quarrels, there is vexation. For seeing for himself clashes, disputes, quarrels and vexation. He abandons that view and does not take up some other view. That is how there comes to be the abandoning of these views. That is how there comes to be the relinquishing of these views. Stop here for a moment. Here the Buddha is saying that if a person holds on to a certain view and obstinately, then he will clash with other people who have different views. So if he realizes this, he should not obstinately cling to any view. This can lead to abandonment of views. He is wise enough. Sometimes people say the Buddha has no view. It's not true. As you can see from here, if the Buddha says he has no view, that is also a view. The Buddha never said he has no views. A wise man among those recluses and Brahmins who hold the doctrine and view, nothing is acceptable to me, considers thus. If I obstinately adhere to my view, nothing is acceptable to me, and declare, only this is true, anything else is wrong, then I may clash with the other two. With the recluse or Brahmin who holds the doctrine and view, everything is acceptable to me. And with the recluse or Brahmin who holds the doctrine and view, something is acceptable to me, something is not acceptable to me. I am in clash with these two. And when there is a clash, there are disputes. When there are disputes, there are quarrels. When there are quarrels, there is vexation. For seeing for himself clashes, disputes, quarrels and vexation, he abandons that view and does not take up some other view. That is how there comes to be the abandoning of views. That is how there comes to be the relinquishing of views. A wise man among these recluses and Brahmins who hold the doctrine and view, something is acceptable to me, something is not acceptable to me, considers thus, if I obstinately adhere to my view, something is acceptable to me, something is not acceptable to me, and declare Only this is true. Anything else is wrong. Then I am in clash with the two others, with the recluse of Brahmin who holds the doctrine and view. Everything is acceptable to me. And with the recluse of Brahmin who holds the doctrine and view, nothing is acceptable to me. I am in clash with these two, and when there is a clash, there are disputes. When there are disputes, there are quarrels. When there are quarrels, there is vexation. Foreseeing for himself clashes, disputes, quarrels and vexation, he abandons that view and does not take up some other view. That is how there comes to be the abandoning of these views. That is how there comes to be the relinquishing of these views. I stop here for a moment. So here basically the Buddha says to give up views that have no substantive basis. Like here, what is mentioned here, it's only based on your preference. Some people say everything is acceptable, some people say nothing is acceptable. All these, there's no really good basis for it. Now, Akibesana, this body made up of material form, consisting of the four great elements, procreated by a mother and father, and built up out of boiled rice and porridge, is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration. It should be regarded as impermanent, as suffering, as a disease, as a tumour, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as void, as not-self. When one regards this body thus, one abandons desire for the body, affection for the body, subservience to the body. I'll stop here for a moment. So here the Buddha says to see our body is arose from conditions from mother and father and maintained by nutrition, rice and porridge. But it is subject to impermanence, to dissolution and disintegration. So because it is impermanent, it is suffering to be regarded as a disease, tumour. In other words, we have cancer. Every one of us, as long as you have a body, you have cancer. Meaning anytime you are liable to die, we don't know when we are going to die. Just as a person with cancer, his life is limited. Maybe the doctor says six months more, two months more. In the same way, our life is limited. How long we have to live, we don't know. Right now, inside our body, this cancer may be growing. Then sometime later, when this lump comes out, then the doctor tells you you have cancer. But now, the Buddha is telling us every one of us has got cancer. So, the Buddha says we should abandon desire for the body, attraction for the body, subservience to the body. There are three kinds of feeling. Pleasant feeling, painful feeling and neither painful nor pleasant feeling. On the occasion when one feels pleasant feeling, one does not feel painful feeling or neither painful nor pleasant feeling. On that occasion, one feels only pleasant feeling. On the occasion when one feels painful feeling, One does not feel pleasant feeling, or neither painful nor pleasant feeling. On that occasion, one feels only painful feeling. On the occasion when one feels neither painful nor pleasant feeling, one does not feel pleasant feeling or painful feeling. On that occasion, one feels only neither painful nor pleasant feeling. Pleasant feeling, Aggivationa, is impermanent, conditioned, independently arisen, subject to destruction, vanishing, fading away and ceasing. Painful feeling too is impermanent, conditioned, dependently arisen, subject to destruction, vanishing and fading away and ceasing. Neither painful nor pleasant feeling, too, is a permanent condition, independently arisen, subject to destruction, vanishing, fading away and ceasing. Seeing thus, a well-taught, noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither painful nor pleasant feeling. Being disenchanted, he becomes dispassionate. Through dispassion, his mind is liberated. When it is liberated, there comes the knowledge. It is liberated. He understands. Earth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. A monk whose mind is liberated does Ādivīsana. Sides with none and disputes with none. Employs the speech currently used in the world without adhering to it. Stop here for a moment. So here the Buddha says, when a monk considers carefully this body, and feeling that both are impermanent and is a source of suffering. So he does not cling to it. When he is disenchanted with body and feeling, then he becomes dispassionate. And from dispassion, he becomes liberated. And when a monk is liberated in Dharana, he sides with none, disputes with none. But he employs the speech currently used in the world without adhering to it. In other words, even though he does not have an ego, a self, an I or mine, but still, when he talks to people, he still uses speech of I and mine, just like other people. But even though he does not have the I and the mine, but normal convention, he follows. On that occasion, the Venerable Sariputta was standing behind the Blessed One, fanning Him. Then he thought, the Blessed One indeed speaks of the abandoning of these things through direct knowledge. The Sublime One indeed speaks of the relinquishing of these things through direct knowledge. As the Venerable Sariputta considered this, through not clinging, his mind was liberated from the taints. But in the Vandra Digha Naka, the spotless, immaculate vision of the Dhamma arose. All that is subject to arising is subject to cessation. The Vandra Digha Naka saw the Dhamma, attained the Dhamma, understood the Dhamma, feathered the Dhamma, he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the teacher's dispensation. Then he said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright, but had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life." That's the end of the sutta. So here, this last part, Venerable Sariputta was standing behind the Buddha, fanning him. At that time, Venerable Sariputta had just come to follow the Buddha for two weeks. In that two weeks, he must have practiced very hard and attained the Jhanas. So when he heard the Buddha speaking this Dhamma, encouraging a monk to let go, not be attached to body and to feelings, he understood and he attained liberation, he attained Arahant Buddha. That means, because in the Vinaya books it is stated that Venerable Sariputta attained Arahanthood two weeks after coming to become a disciple of the Buddha. But in this Digha Naka, he saw the Dhamma and the basic Dhamma here is stated this way. All that is subject to arising is subject to cessation. That means everything in the world that arises So he understood this, crossed beyond doubt, became independent of others in the teacher's dispensation. Once a person understands the Dhamma, then the Buddha says he becomes independent of others. He knows that the real teacher is the Buddha. So he stopped here. The next sutta is quite a long and important sutta. Anything to discuss? Does it mean what? That means the basic Dhamma he knows already and He does not chase after famous teachers. A lot of people, when you are not well, you are not steeped in the Dhamma, you haven't really understood the Dhamma. A lot of people, they chase after teachers, and they, you know, worship teachers. But in this case, he becomes independent of others means. knows that the real teacher is the Buddha, but he still, actually he does not really need any other teacher, but if he has some doubts about the certain passages, if he does not really understand certain passages in the Dhamma, he may consult a monk who knows more to clarify. In other words, he studies the sutra and he discusses the sutra with others. But even without a teacher, he can progress. He has the basic knowledge. I have a question. Are you able to hear from the outside? Can you repeat the question? I would think so because if a person understands the Dhamma to the extent of being an Arya, then he should be able to distinguish between true Dhamma and false Dhamma. Where is it stated that he attained Arhat? The Buddha says develop further. That means, it doesn't mean that he does not have Samatha and Vipassana. He may have, but the Buddha asked him to develop it further, take it deeper. Because as I explained just now, he says, I have attained whatever can be attained by the knowledge of a disciple in higher training. I said the commentary says that he has attained Anagamin, but I am doubtful about that. When I compare it with the Sutta or the Vinaya books where the Buddha talk about his meeting his first and second meditation teachers, namely Alara Kalama and Udaka Ramabhuta. He stayed with those teachers and learned meditation and attained those immaterial jhanas, arupa jhanas. And after he attained arupa jhanas, he said, Basically these same words, I have attained whatever can be attained by the knowledge of a disciple in higher training. But then because he was not enlightened, he left those teachers. So here probably he had already attained Samjhanas. So he came to the Buddha for further instruction to help him become enlightened. And the Buddha told him to develop further Samatha and Vipassana, deepen your concentration and contemplate more on the Dhamma. Both, that means higher I develop higher jhanas and also contemplation and then these abhinayas will come like the Buddha is telling I think I read a bit on the topic of the communication service, but I don't read the paper on it. But I read one, I read a book that was developed by an American person, and he said that the, I don't know the name, A lot of things in the commentaries are just contradicting the suttas. Okay, let me stop here. Shanti Shanti Shanti

26-MN-75-Magandiya-(2010-08-18).txt

Tonight is the 18th of August and we come to Sutta number 75, Magandiya Sutta. This is a very important Sutta, quite a well-known Sutta. Thus have I heard, on one occasion the Blessed One was living in the Kuru country at a town of the Kuru's name, Kamasadama, on a spread of grass. in the fire chamber of a Brahmin belonging to the Bharat Bhaja clan. Then when it was morning, the blessed one dressed and taking his bowl and outer robe went into Kamasadamma for alms. When he had wandered for alms in Kamasadamma and had returned from his alms round, after his meal he went to a certain grove for the days abiding. Having entered the grove, he sat down at the root of a tree for the days abiding. Then the wanderer Magandya, while walking and wandering for exercise, went to the fire chamber of the Brahmin belonging to the Bharadwaja clan. There he saw a spread of grass prepared and asked the Brahmin, for whom has this spread of grass been prepared in Master Bharadwaja's fire chamber? It seems like a recluse's bed. Master Magandya, there is the recluse Gautama, the son of the Sakyans, who went forth from a Sakyan clan. Now a good report of Master Gautama has been spread to this effect. That blessed one is Arahant, Sammasambuddha, perfect in true knowledge and conduct, sublime knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. This bed has been prepared for that Master Gautama. Indeed, Master Bharadwaja, it is an ill sight we see when we see the bed of the destroyer of beings, Master Gautama. Be careful what you say, Magandya. Be careful what you say. Many learned nobles, learned Brahmins, learned householders and learned recluses have full confidence in Master Gautama and have been disciplined by him in the noble true way, in the Dhamma that is wholesome. Master Bharadwaja, even if we saw that Master Gautama face to face, we would tell him to his face, the recluse Gautama is a destroyer of beings. Why is that? Because that is recorded in our scriptures. If Master Gandhia has no objection, may I tell this to Master Gautama? Let Master Bharadwaja be at ease. Tell him just what I have said. Stop here for a moment. So here, This Magandya doesn't seem to like the Buddha. He says the Buddha is a destroyer of beings. Bunahuno. That's the Pali. Literally it means destroyer of beings. But this translation, destroyer of growth, it follows a commentary. It is an interpretation. It is not exactly the Pali word. You'll see why he calls him a destroyer of beings. Meanwhile, with the divine ear, or heavenly ear, which is purified and surpasses the human, the Blessed One heard this conversation between the Brahmin of the Bharat Bhaja clan and the wanderer Magandya. Then, when it was evening, the Blessed One rose from meditation, went to the Brahmin's fire chamber, and sat down on the spread of grass made ready. Then the Brahmin of the Bharadwaja clan went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Blessed One asked him, Bharadwaja, did you have any conversation with the wanderer Magandya about this spread of grass? When this was said, the Brahmin, awestruck and with his hair standing on end, replied, We wanted to tell Master Gautama about that very thing, but Master Gautama has anticipated us. But this discussion between the Blessed One and the Brahmin of the Bharatvaja clan was left unfinished. For then the wanderer Magandya, while walking and wandering for exercise, came to the Brahmin's fire chamber and went up to the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he sat down at one side. The Blessed One said to him, Magandya, the eye delights in forms, take delight takes delight in forms, rejoices in forms. That has been aimed by the Tathagata, guarded, protected, and restrained. And he teaches the Dhamma for its restraint. Was it with reference to this that you said the recluse Gautama is a destroyer of beings? It was with reference to this, Master Gautama, that I said the recluse Gautama is a destroyer of beings. Why is that? Because that is recorded in our scriptures. Then the Buddha He said, the ear delights in sounds. Similarly, the nose delights in odors. The tongue delights in flavors. The body delights in tangibles. The mind delights in mind objects, takes delight in mind objects, rejoices in mind objects. That has been tamed by Tathagata, guarded, protected and restrained. And he teaches the Dhamma for his restraint. Was it with reference to this that you said the recluse Gautama is a destroyer of beings? It was with reference to this Master Gautama that I said the recluse Gautama is a destroyer of beings. Why is that? Because that is recorded in our scriptures. So here, this Magandiya, he says the Buddha is a destroyer of beings. Why? Because beings take delight in the six senses. And the Buddha teaches the opposite. So that's why he says the Buddha is a destroyer of beings. and also the Buddha leads beings out of samsara. Now according to the commentary, they say that the Buddha is a destroyer of growth because They say that the six senses grow by experiencing all the sense objects. But here the Buddha is restricting the six sense beings from enjoying the six sense objects, so restricting their growth. But I think the more literal and correct translation is destroyer of beings. What do you think, Magandya? Here someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, and likable, connected with sensual desire, and provocative of lust. On a later occasion, having understood as they actually are, the origin, the disappearance, the gratification, danger and the escape in the case of forms. He might abandon craving for forms, remove fever for forms, and abide without thirst, with the mind inwardly at peace. What would you say to him, Magandir? Nothing, Master Gautama. What do you think, Magandir? Here someone may have formerly enjoyed himself with sounds cognizable by the ear. with odours cognisable by the nose, with flavours cognisable by the tongue, with tangibles cognisable by the body, that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. On a later occasion, having understood as they actually are, the origin, the disappearance, the gratification, the danger, and the escape in the case of the sense objects, he might abandon craving for the sense objects, remove fever for the sense objects, and abide without thirst, with the mind inwardly at peace. What would you say to him, Agandya? Nothing, Master Gautama." So here the Buddha is talking about somebody who has understood the danger in the enjoyment of the six sense objects, so he abandons craving for the six sense objects. and the mind becomes at peace. But Mahagandhi and I does not appreciate the abandonment or abandoning of the enjoyment of the senses. That's why he has nothing to comment. Magandya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five courts of sensual pleasure, with forms cognizable by the eye, with sounds cognizable by the ear, with odors cognizable by the nose, with flavors cognizable by the tongue. with tangibles cognizable by the body that I wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. I had three mansions, one for the rainy season, one for the winter, and one for the summer. I lived in the rain's mansion for the four months of the rainy season, enjoying myself with musicians who were all female. And I did not go down to the lower palace." Stop here for a moment. So here when Buddha was a lay person. His parents were very rich, so they built three mansions for him for the three seasons. In India, they have three seasons, not four seasons. And so he had a different mansion for each season. So during the rainy season, he just stayed in that in the Rains Mansion for four months, surrounded by all female musicians, probably enjoying sensual pleasures. That's why later it is mentioned in the Vinaya books that when he renounced, all these sensual thoughts came to plague him, disturb him. So he is not the only one in the Vinaya books and the suttas. We find Anuruddha and Yasa, his disciples, were also like him. They each had three mentions for the three seasons. On a later occasion, having understood as they actually are, the origin, the disappearance, gratification, danger and escape in the case of sensual pleasures, I abandoned craving for sensual pleasures. I removed fever for sensual pleasures and I abide without thirst. with the mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is Magandiya, a delight apart from sensual pleasures, apart from unwholesome states. which surpasses divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein." So here, because Magandir does not agree with the Buddha, abandoning enjoyment of the senses, so here the Buddha is trying to tell him that there is another pleasure which surpasses human pleasure, human sensual pleasures. Human sensual pleasures are inferior to this meditative pleasure. It's because Magandya does not know, that's why the Buddha mentioned Suppose Magandir, a householder or a householder's son, was rich with great wealth and property and being provided and endowed with the five courts of sensual pleasure. He might enjoy himself with forms cognizable by the eye, with sounds cognizable by the ear, with odors cognizable by the nose, with flavors cognizable by the tongue, with tangibles cognizable by the body that are wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. Having conducted himself well in body, speech and mind, upon the dissolution of the body after death, he might reappear in a happy destination, in the heavenly world, in the retinue of the gods of the thirty-three. And there, surrounded by a group of nymphs in the Nandana Grove, he would enjoy himself, provided and endowed with the five courts of divine sensual pleasure. Suppose he saw a householder or a householder's son enjoying himself, provided and endowed with the five courts of human sensual pleasure. What do you think, Magandya? Would that young god, surrounded by the group of nymphs in the Nandana Grove, enjoying himself, provided and endowed with the five courts of divine sensual pleasure, Would he envy the householder or the householder's son for the five courts of human sensual pleasure, or would he return to human sensual pleasures? No, Master Gautama. Why not? Because heavenly sensual pleasures are more excellent and sublime than human sensual pleasures. So too, Magandir, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five courts of sensual pleasure, with forms cognizable by the eye, with tangibles cognizable by the body that I wished for, desired, agreeable, and likable, connected with sensual desire, and provocative of lust. On a later occasion, having understood as they actually are, the gratification, danger, escape, In the case of sensual pleasures, I abandon craving for sensual pleasures, I remove fever for sensual pleasures, and I abide without thirst, with the mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is Magandir, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein. Sorry for a moment. So here, the Buddha is trying to explain to Magandir that the reason why he encouraged people to abandon grieving for sensual pleasures, because there is a higher pleasure. And this higher pleasure even surpasses divine bliss, that means heavenly bliss, heavenly pleasures, also cannot compare to this pleasure that the Buddha has experienced. Suppose Magandya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body with a burning charcoal pit. Then his friends and companions, this one I wouldn't say a burning charcoal pit, a burning charcoal. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him. And by means of that medicine, the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body with a burning charcoal. What do you think, Magandir? Would that man envy that leper for his burning charcoal or his use of medicine? No, Master Gautama. Why is that? Because when there is sickness, medicine has to be made. And when there is no sickness, medicine does not have to be made. So to Magandir, formerly when I lived the home life, et cetera, et cetera, since I take delight in that, I do not envy what is inferior, nor do I delight therein. Now we come to this part where the Buddha brings up the simile of the leper. This leper is sick, so his flesh is devoured by worms, bacteria and all that. And he's very itchy all over, so he has to scratch his body because he's so itchy. He uses his nails to scratch his body. And that is not enough to ease that itch. The itch goes right to the bones. So what he has to do is he has to bring a burning charcoal and burn the flesh wherever it is itchy. He just cannot stand it. He has to use the charcoal to burn it. Then only he can get some satisfaction. But this fellow, luckily, he's healed by the physician. Then when he sees another leper doing the same thing, The Buddha says, would he envy that leper? It's not possible that he would envy the leper now. He's healthy. He's no more plagued by that itch. Suppose Magandya There was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body with the burning charcoal. Then his friends and companions, his kinsmen and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine, the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Magandya? Would that man twist his body this way and that? Yes, Master Gautama. Why is that? Because that fire is indeed painful to touch, hot and scorching. What do you think, Magandya? Is it only now that the fire is painful to touch, hot and scorching? Or previously too was that fire painful to touch, hot and scorching? Master Gautama, that fire is now painful to touch, hot and scorching. And previously too, that fire was painful to touch, hot and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired. Thus though the fire was actually painful to touch, he mistakenly perceived it as pleasant. So too, Magandya. In the past, sensual pleasures were painful to touch, hot and scorching. In the future, sensual pleasures will be painful to touch, hot and scorching. And now, at present, sensual pleasures are painful to touch, hot and scorching. But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired. Thus, though sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant. I'll stop here for a moment. So here the Buddha is saying that sensual pleasures are actually painful, but when we don't see the Dhamma and we don't understand, we think sensual pleasures are very pleasant, just like the leper because he is sick. His limbs are devoured by these worms and he is so itchy that he has to scratch and scratch until the blood comes out and then the pus turns to pus. And that is not enough. He has to burn himself with the ember, the charcoal to ease that itch. But when he's cured, if you want to burn him with the charcoal, he would not want, right? So the Buddha says that fire is the same, but why? When he was sick, he wanted that burning charcoal to burn his flesh, but when he's well, he doesn't want. So it's because of his mistaken, his He mistakenly, his faculties were impaired, and he mistakenly perceived it as pleasant. Suppose Magandya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body with a burning charcoal. The more he scratches the scabs and cauterizes his body, the fouler, more evil-smelling, and more infected the openings of his wounds would become. Yet he would find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds. So too Magandya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures. The more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases, and the more they are burned by their fever for sensual pleasures. Yet they find a certain measure of satisfaction and enjoyment in dependence on the five courts of sensual pleasure." This is a very good simile. The Buddha says that this man because the itch, the slipper, itches right into the bones. So here it's mentioned he scratches the scabs of the openings of his wounds. You know when our wounds start to heal and there's a layer of flesh and there's a layer of, starts to heal, the scab forms, then it becomes itchy. I think you all know, isn't it? He has an open wound. So he scratches himself with his nails. But the more he scratches, The worse it becomes because more past forms and from the past it becomes evil smelling and more infected. His wounds become more infected. Yet he continues to do it, keep scratching and scratching and burning himself because he gets a certain measure of satisfaction and enjoyment in easing that itch. So in the same way, the Buddha says, beings who are not free from lust for sensual pleasures, what in Malay we call gatal. So we want to indulge in sensual pleasures. But the more we indulge in sensual pleasures, the more the craving for sensual pleasures increases. The fever for sensual pleasures increases. So the Buddha says that sensual pleasures cannot be satisfied. Certain things like sensual pleasures, liquor, sleep, the more we indulge in it, the more we want, can never be satisfied. So the Buddha explains this to to educate Magandir to make him see that sexual desire is a sickness because he was scolding the Buddha for telling people to abandon enjoyment of the senses. So here the Buddha is trying to educate him that actually indulging in sensual pleasures is a sickness. We have to ease our itch. What do you think, Magandir? Have you ever seen or heard of a king or a king's minister enjoying himself, provided and endowed with the five courts of sensual pleasure, who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with the mind inwardly at peace? Or who is able, or who will be able to so abide? No, Master Gautama. Good Magandir, I too have never heard or seen of a king or a king's minister enjoying himself, provided and endowed with the five causes of sensual pleasure, who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with the mind inwardly at peace. or who is able or who will be able to so abide. On the contrary, Magandya, those recluses or Brahmins who abided or abide or will abide free from thirst, with the mind inwardly at peace, or do so after having understood as they actually are the origin, disappearance, gratification, danger, escape in the case of sensual pleasures and it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst with the mind inwardly at peace. I'll stop here for a moment. So here the Buddha says that there is no person without abandoning the enjoyment of of sensual pleasures can abide free from thirst, with the mind inwardly at peace. Free from thirst, because this tanha, tanha is a kind of thirst, translated as craving. If we crave for something, our mind cannot be peaceful. It's like we are sick, like a drug addict. We cannot get his drug, he just cannot sit still, his mind is not at peace. But if a person can abide free from thirst, his mind is at peace, then he's happy, he doesn't need anything. So a person who is craving is a person who suffers. You crave for something, you cannot satisfy that thirst, then you suffer, just like the drug addict. So the Buddha says, the spiritual path to abide free from thirst with the mind inwardly at peace, we have to let go of sensual pleasures. These later books like the Mahayana, Vimalakirti Sutra, they say something that is contradictory. They say this layman Vimalakirti, without abandoning sensual pleasures, he can socialize, be an ordinary layman, and yet he can achieve a higher state than the Arahants like Sariputta. It's just not possible. Then at that point, the Blessed One uttered this exclamation, The greatest of all gains is health. Nibbana is the greatest bliss. The Eightfold Path is the best of paths, for it leads safely to the deathless. When this was said, the Wanderer Magandya said to the Blessed One, It is wonderful, Master Gautama. It is marvellous how well that has been expressed by Master Gautama. The greatest of all gains is health. Nibbana is the greatest bliss. We too have heard this said by earlier wanderers in the tradition of the teachers and it agrees, Master Gautama. But Magandya, when you heard that said by earlier wanderers in the tradition of the teachers, what is that health? What is that Nibbana? When this was said, the wanderer Magandya rubbed his limbs with his hands and said, this is that health, Master Gautama, this is that Nibbana, for I am now healthy and happy and nothing afflicts me. And the Buddha said, So stop here for a moment. So when the Buddha asked him, what is that health that you say your teachers mention, what is that Nibbana? So here he is talking about his bodily health. And for him, Nibbana means that nothing afflicts him now. He is healthy and happy. He thinks that is Nibbana. And the Buddha said, Magandya, suppose there was a man born blind who could not see dark and light forms, who could not see blue, yellow, red or pink forms. who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying, good indeed, sirs, it's a white cloth, beautiful, spotless and clean. And he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus, Good man, here is a white cloth for you, beautiful, spotless and clean. And he would accept it and put it on. And being satisfied with it, he would utter words of satisfaction thus, Good indeed, sirs, it's a white cloth, beautiful, spotless and clean. What do you think, Magandya? When that man, born blind, accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction thus, Could indeed, sirs, it's a white cloth, beautiful, spotless, and clean. Did he do so, knowing and seeing, or out of faith in a man with good eyesight? Rebel sir, he would have done so, unknowing and unseeing, out of faith in a man with good eyesight. So to Magandya, the wanderers of other sects are blind and visionless. They do not know health. They do not see Nibbana. Yet they utter this stanza thus, the greatest of all gains is health. Nibbana is the greatest bliss. This stanza was uttered by the earlier Arahants, Samasambuddhas thus, the greatest of all gains is health. Nibbana is the greatest bliss. The eightfold path is the best of paths, for it leads safely to the deathless. Now, it has gradually become current among ordinary people. And although this body, Magandhya, is a disease, a tumour, a dart, a calamity, and an affliction, referring to this body, you say, this is that health, Master Gautama, this is that Nibbana. You do not have that Aryan vision, Magandhya, by means of which you might know health and see Nibbana. I'll stop here for a moment. So here the Buddha gives the simile of the blind man being cheated and told that the dirty cloth that he bought is a white spotless clean cloth. So the Buddha said in the same way, you are blind, you have been cheated by your teachers and all of you do not know what is health, what is Nibbana. Then Magandya said, I have confidence in Master Gautama thus. Master Gautama is capable of teaching me the Dhamma in such a way that I can come to know health and see Nibbana. And the Buddha said, Magandya, suppose there was a man born blind who could not see dark and light forms, etc., or the sun and moon. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make a medicine for him. Yet by means of that medicine, the man's vision would not arise or be purified. What do you think, Magandir? Would that doctor reap weariness and disappointment? Yes, Master Gautama. So too, Magandir, if I were to teach you the Dhammadass, this is that health, this is that Nibbana. You might not know health or see Nibbana, and that would be wearisome and troublesome for me. Stop here for a moment. So here he is asking the Buddha to teach him. He put it this way, I have confidence in Master Gautama. Master Gautama is capable of teaching me the Dhamma. So now he is requesting the Buddha to teach him the Dhamma. So the Buddha said, I might teach you the Dhamma but you might not see it. That would be troublesome for me. Second time he repeated, I have confidence in Master Gautama thus. Master Gautama is capable of teaching me the Dhamma in such a way that I can come to know health as seen in Ibana. Magandya, suppose there was a man born blind who could not see dark and light forms. etc., or the sun and moon. He might hear a man with good eyesight saying, Good indeed, sirs, it's a white cloth, beautiful, spotless, and clean. And he would go in search of a white cloth. Then a man would cheat him with a dirty, soiled garment thus, Good man, here is a white cloth for you, beautiful, spotless, and clean. And he would accept it and put it on. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine. amethysts and purgatives, ointments and counter-ointments, and nasal treatment. And by means of that medicine, the man's vision would arise and be purified. Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned. Then he might burn with indignation and enmity towards that man and might think that he ought to be killed thus. Indeed, I have long been tricked, cheated and defrauded by this man with this dirty soiled garment when he told me, good man, here is a white cloth for you. beautiful, spotless and clean. So to Mahagandhiya, if I were to teach you the Dhamma thus, this is that health, this is that Nibbana, you might know health and see Nibbana. Together with the arising of your vision, your desire and lust for the five aggregates affected by clinging might be abandoned. Then perhaps you might think, indeed I have long been tricked, cheated and defrauded by this mind. For when clinging, I have been clinging just to material form. I have been clinging just to feeling. I have been clinging just to perception. I have been clinging just to volition. I have been clinging just to consciousness. With my clinging as condition, being comes to be. With being as condition, birth. With birth as condition, aging and death. Sorrow, lamentation, pain, grief and despair come to be. Such is the origin of this whole mess of suffering. So here the Buddha says, this blind man might be cheated. But one day when he is cured, then he realizes that he has been cheated for a long time by the man who sold him that dirty cloth. Then he gets so angry and might think he wants to kill that man. So in the same way, the Buddha said, I might teach you the Dhamma and you might understand. And then when you have understood, then you will realize that you have been clinging for the five aggregates and then you realize you have been cheated for a long time by this mind. The Buddha says our mind has been cheating us, doing tricks on us for a long time. We have not been able to see clearly So we have been clinging to these five aggregates and take it to be I and mine. And because of our clinging to the five aggregates, we turn on the round of rebirths, experiencing birth, aging, dying, sorrow, lamentation, pain, grief, and despair, lifetime after lifetime. The third time he pleaded with the Buddha. He said, I have confidence in Master Gautama. Master Gautama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness. And now he acknowledges that he is blind. Then Magandya, associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the true Dhamma. When you practice in accordance with the true Dhamma, you will know and see for yourself thus, these are diseases, tumours and darts, but here these diseases, tumours and darts cease without remainder. With the cessation of my clinging comes cessation of being. With the cessation of being, cessation of birth. With the cessation of birth, aging and dying, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering." Stop here for a moment. So after this third time that he pleaded with the Buddha to teach him. Then only the Buddha gave him this advice. Associate with Aryans. Then when you associate with Aryans, you will hear the Aryan Dhamma. And then you practice the Aryan Dhamma. Then you will know and see for yourself, this is the cause of your suffering. And you let go of that clinging, that being, that I am. ceases, that being ceases, then the birth, the town of rebirth ceases. This was said, the Wanderer Magandya said, magnificent Master Gautama, magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden. showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. I will receive the going forth under Master Gautama. I will receive the full ordination. And the Buddha said, Magandya, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma Vinaya, lives on probation for four months. At the end of four months, if the monks are satisfied with him, they give him the going forth and the full ordination to the monk state. But I recognize individual differences in this matter. Member Sir, if those who formerly belong to another sect and desire the going forth and full ordination in this Dharma Vinaya live on probation for 4 months and if at the end of 4 months the monks being satisfied with them, give them the going forth and the full ordination that the monks did, then I will live on probation for 4 years. At the end of the four years, if the monks are satisfied with me, let them give me the going forth and the full ordination to the monk's day." Then the wanderer Magandya received the going forth under the Blessed One, and he received the full ordination. And soon, not long after his full ordination, dwelling alone, withdrawn, diligent, ardent, and restless, the rebel Magandya, by realizing for himself with direct knowledge, here and now entered the pond, and abided in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew, birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. And the Venerable Magandya became one of the Arahants. That's the end of the Sutta. Since the Buddha asked him to associate with true men, then he realized the true men, the Aryans, are to be found among the Buddha and the Buddha's disciples. So he decided to go forth, ordain as a monk. And when the Buddha told him he has to go on probation for four months, he said he was willing to go on probation for four years if necessary. Unlike some people, if you tell them you have to go on probation for four months, they will bargain. Too long, how about two months, how about one month? So you see this Sutta is an excellent Sutta. The Buddha has made it very clear how sensual pleasures is actually a sickness. For worldly people who don't understand the Dhamma, we think sensual pleasures is great. what we want to look for in the world, but that actually is the source of suffering, that is the cause of the round of rebirth. So only when we understand the Dhamma, understand that this sensual desire can never be satisfied, and the more we indulge in it, the more sick we become, just like the leper or the, for example, the drug addict, the more drugs he takes, the more sick he becomes. So this is one of the classic sutas.

27-MN-76-Sandaka-(2010-08-18).txt

Okay, let me try. Sandaka Sutta, number 76. To Sandaka. Thus have I heard. On one occasion, the Blessed One was living in Kusambi at Rosita's Pa. On that occasion, the wondrous Sandaka was staying in the Bilaka Tree Cave, the large assembly of wondrous. Then when it was evening, the Venerable Ananda arose from meditation and addressed the monks thus. Come, friends, let us go to the Devakata Pool to see the cave. Yes, friend, those monks replied. Then the Venerable Ananda went to the Devakatha Pool together with a number of monks. Now on that occasion, the wondrous Andhaka was seated with a large assembly of wondrous who were making an uproar, loudly and noisily talking many kinds of pointless talk. This pointless talk, the Pali word is tiracana katha. Tiracana is animal, so it's animal talk, in other words, base talk, lower talk, such as talk of kings, robbers, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, heroes, streets, wells, the dead, trifles, the origin of the world, the origin of the sea, and whether things are so or are not so. Then the wanderer Chandaka saw the Venerable Ananda coming in the distance. Seeing him, he quieted his own assembly thus, Sirs, be quiet Sirs, make no noise. Here comes the recluse Ananda, a disciple of the recluse Gautama, one of the recluse Gautama's disciples staying in Kosambi. These venerable ones like quiet. They are disciplined in quiet. They command quiet. Perhaps if he finds our assembly a quiet one, he will think to join us. Then the wanderers became silent." Stop here for a moment. So here, this part shows that Ananda is respected by this Sandaka and his wanderers. I guess most of the Buddha's disciples are respected. Mahabharata Ananda went to the wondrous Sandaka who said to him Let Master Ananda come. Welcome to Master Ananda. It is long since Master Ananda found an opportunity to come here. Let Master Ananda be seated. The seat is ready. The Venerable Ananda sat down on the seat made ready, and the wanderer Sandaka took a low seat and sat down at one side. When he had done so, the Venerable Ananda asked him, For what discussion are you sitting together here now, Sandaka? And what was your discussion that was left unfinished? And he said, Master Ananda, let be the discussion for which we are now sitting together here. Master Ananda can well hear about it later. It would be good if Master Ananda would give a talk on his own teacher's Dhamma. I stop here for a moment. So here you see, they are also eager to learn the Buddha's Dhamma because they have great respect for the Buddha and his Dhamma and his Sangha. Then Sandaka, listen and attend closely to what I shall say. Yes, sir, he replied. Remember Ananda said, Sandaka, there are four ways that negate the living of the holy life, have been declared by the blessed one who knows and sees, Arahant Sammasambuddha, and also these four kinds of holy life without consolation have been declared, wherein a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome. But Master Ananda, what are these four ways that negate the living of the holy life that have been declared by the Blessed One who knows and sees, Arahant Sammasambuddha wherein a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome? Here, Sandaka, some teacher holds such a doctrine and view as this. There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, no this world, no other world. no mother, no father, no beings who are reborn spontaneously, no good and virtuous recluses and Brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world. A person consists of the four great elements. When he dies, earth returns and goes back to the body of earth. Water returns and goes back to the body of water. Fire returns and goes back to the body of fire. Air returns and goes back to the body of air. The faculties are transferred to space. Four men with a buyer as fifth carry away the corpse. The funeral orations last as far as the charnel ground. The bones whiten. Burnt offerings end with ashes. Giving is the doctrine of fools. When anyone asserts the doctrine that there is giving and the like, it is empty, false, brittle. Fools and the wise are alike cut off and annihilated with the dissolution of the body. After death they do not exist. I think this is the Dhamma of Ajita Kesakambali. He is saying there is no kamma, there is no pains of rebirth. After you die, there is nothing left. Nothing exists after death. About this, a wise man considers thus. This good teacher holds this doctrine and view. There is nothing given, etc. etc. If this good teacher's words are true, then here in this teaching, I have done my duty by not doing it. Here I have lived the holy life by not living it. Both of us are exactly equal here in this teaching. Both have arrived at equality. Yet I do not say that both of us are cut off and annihilated with the dissolution of the body, that after death we shall not exist. But it is superfluous for this good teacher to go about naked, to be shaven, to exert himself in the squatting posture, or to pull out his hair and beard, since I, who live in a house crowded with children, who use Benares, sandalwood, who wear garland, scents, and anguans, and accept gold and money, gold and silver, that is money, shall reap exactly the same destination, the same future course as this good teacher. What do I know and see that I shall lead the holy life under this teacher? So when he finds that this way negates the living of the holy life, he turns away from it and leaves it. This is the first way that negates the living of the holy life. That has been declared by the blessed one who knows and sees, Arahant Samasambuddha. But in a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome. So here, remember Ananda is saying that this first teaching, this Ajita Kesar Kambali, says there is no karma. If there is no karma, he says, then what is the use of going about naked? Because these wonders, What is the use to shave? What is the use of exerting yourself in the squatting posture to pull out your hair and beard, etc.? Because if there is nothing in the end, there is no rebirth, then both the ascetic and the layman will get the same destination, that means After that, nothing exists. So this is the first way that negates the living of the holy life. In other words, there's no point to live this holy life. The way this teacher says, in the end, you get nothing. So why practice all these ascetic practices? Again, Sandapa. Here, some teacher holds such a doctrine and view as this. When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, When one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another's wife, utters falsehood, no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings on this earth into one mass of flesh, into one heap of flesh, Because of this, there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges, killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture. Because of this, there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges, giving gifts and making others give gifts, making offerings and making others make offerings. Because of this, there would be no merit and no outcome of merit. By giving, by taming oneself, by restraint, by speaking truth, there is no merit and no outcome of merit. About this a wise man considers. This good teacher holds his doctrine and view. When one acts, etc. If this good teacher's words are true, then here in this teaching I have done my duty by not doing it. Here I have lived the holy life by not living it. Both of us are exactly equal here in this teaching. Both have arrived at equality. There I do not say that whatever, both of us Do, no evil is done. But it is superfluous for this good teacher. What do I know and see that I should lead the holy life under this teacher? So he finds that this way negates the living of the holy life. He turns away from it and leaves it. This is the second way that negates the living of the holy life that has been declared by the blessed one who knows and sees Arhat Samasambuddha. So in the same way, the second teacher says there is no kamma. no merit of doing good, etc. So that being the case, what's the point of living the holy life? So this teaching negates the living of the holy life. Again Sandaka, here some teacher holds such a doctrine and view as this. There is no cause or condition for the defilement of beings. Beings are defiled without cause or condition. There is no cause or condition for the purification of beings. Beings are purified without cause or condition. There is no power, no energy, no manly strength, no manly endurance. All beings, all living beings, all creatures, all souls are without mastery, power and energy, molded by destiny, circumstance and nature. They experience pleasure and pain in the six classes. Above this, a wise man considers thus. This good teacher holds this doctrine in view. There is no cause or condition for the development of beings, etc. If this good teacher's words are true, then here in this teaching I have done my duty by not doing it. Here I have lived the holy life by not living it. Both of us are exactly equal here in this teaching. Both have arrived at equality. Yet I do not say that both of us will be purified without cause or condition. But it is superfluous for this good teacher, etc. What do I know and see that I should lead the holy life under this teacher? So when he finds that this way negates the living of the holy life, he turns away from it. This is the third way that negates the living of the holy life that has been declared by the Blessed One. So here, This teacher, this third one, says there is no cause or condition for the defilement of beings, no cause or condition for the purification of beings. If that is so, then what's the point of living the holy life? Since everything happens by itself, then there's no point to live the holy life. Again, Sandaka. Here some teacher holds such a doctrine and view as this. There are these seven bodies that are unmade, not brought forth, uncreated, without a creator, barren, standing like mountain peaks, standing like pillars. They do not move or change or obstruct each other. None is able to arouse pleasure or pain or pleasure and and pain in another. What are the seven? They are the earth body, water body, fire body, air body, pleasure, pain and the soul as the seven. These seven bodies are unmade etc. Herein there is no killer, no slaughterer, no hearer, no speaker, no cogniser, no intimator. Even those who cut off someone's head with a sharp sword do not deprive anyone of life. The sword merely passes through the space between the seven bodies. There are these fourteen hundred thousand principal kinds of generation, and sixty hundred kinds, and six hundred kinds. There are five hundred kinds of action, and five kinds of action, and three kinds of action, and action and half-action. There are sixty-two ways, sixty-two sub-aeons, six classes, eight planes of man. 4,900 kinds of livelihood, 49 kinds of wanderers, 4,900 abodes of serpents, 2,100 faculties, 3,100 hells, 36 elements of dust, 7 percipient breeds, 7 non-percipient breeds, 7 seedless breeds, 7 kinds of gods, 7 kinds of men, 7 kinds of demons, 7 lakes, 7 knots, 7 kinds of chasms, 700 kinds of chasms, kinds of dreams, 700 kinds of dreams, and there are 8400,000 great aeons wherein by running and wandering through the round of rebirths fools and the wise both will make an end of suffering. There is none of this By this virtue of observance of asceticism or holy life, I shall make unripened action ripen, or annihilate ripened action as it comes. Pleasure and pain are meted out. The round of rebirths is limited. There is no shortening or extending it, no increasing or decreasing it. This is as a ball of string when thrown goes as far as the string unwinds. So too, by running and wandering through the round of rebirths, fools and the wise, both will make an end of suffering. About this, a wise man considers thus. This good teacher holds this doctrine and view. There are these seven bodies that are unmade, not brought forth, etc. If this good teacher's words are true, then here in this teaching I have done my duty by not doing it. Here I have lived the holy life by not living it. Both of us are exactly equal here in this teaching. Both have arrived at equality. Yet I do not say that both of us will make an end of suffering by running and wandering through the round of rebirths. But it is superfluous for this good teacher to go about naked, to be shaven, to exert himself in the squatting position, and to pull out his hair and beard, since I, who live in a house crowded with children, who use Benares sandalwood, who wear garlands, scents, and anguins, and accept gold and silver, shall reap exactly the same destination, the same future cause as this good teacher. What do I know and see that I should lead the holy life under this teacher?" So when he finds that this way negates the living of the holy life, he turns away from it and leaves it. This is the fourth way that negates the living of the holy life that has been declared by the Blessed One who knows and sees, Arhatsama Sambuddha. These sandakas are the four ways that negate the living of the holy life that have been declared by the blessed one who knows and sees, Arhatsamasambuddha, wherein a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome. Stop here for a moment. So this one, just like some teachings, they say so many things to make it seem very complicated. Actually all this is rubbish. It's also almost the same thing, there is no, by this virtue of observance of asceticism or holy life, I shall make unripened action ripened or night and day, ripened action as it comes, there is none of this. Pleasure and pain are meted out. So if that is the case, there is no kamma in the same way, kamma vipaka, then there is no point in living the holy life, pulling out the hair and practicing all these ascetic practices because in the end, the ascetic and the layman will reap exactly the same reward, the same destination. It is wonderful, Master Gautama, it is marvelous how the four ways that negate the living of the holy life have been declared by the Blessed One who knows and sees Arhatsama Sambuddha. But Master Gautama, what are those four kinds of holy life without consolation that have been declared by the Blessed One who knows and sees Arhatsama Sambuddha, wherein a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome? Stop it for a moment. Remember Ananda mentioned the four ways that negate the living of the holy life and he explained it. Then he also mentioned the four kinds of holy life without consolation. So now this Sandaka is asking him to explain this, the four kinds of holy life without consolation. Here, Sandaka, some teacher claims to be omniscient and all-seeing, but complete knowledge and vision does. Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me. He enters an empty house. He gets no alms food. A dog bites him. He meets with a wild elephant, a wild horse, a wild bull. He asks the name and clan of a woman or a man. He asks the name of a village or a town. the way to go there. When he is questioned, how is this, he replies, I had to enter an empty house, that is why I entered it. I had to get no arms food, that is why I did not get any. I had to be bitten by a dog, that is why I was bitten. I had to meet with a wild elephant, a wild horse, a wild bull, that is why I met with them. I had to ask the name and clan of a woman or a man, that is why I asked. I had to ask the name of a village or a town, and the way to go there, that is why I asked. I stop here for a moment. So this man, this teacher, claims to be omniscient and all-seeing, to know everything all the time, uninterruptedly. But if he knows everything, when he goes for alms food, he does not get any alms. Why didn't he know? And then a dog bites him. If he knows everything before, then he will avoid the dog. But he gets bitten by the dog. And then he meets a wild elephant. And then when he doesn't know the direction, he has to ask how to go somewhere, or ask the name of a village or town. Then they asked him, you see, you know everything. He said, you don't know the name of the village or the town? You don't know the direction here and there? He said, I had to ask. About this, a wise man considers thus, this good teacher claims to be omniscient and all-seeing, to have complete knowledge and vision. When he is questioned, how is this? He replies, I had to, that is why. So when he finds that this holy life is without consolation, he turns away from it and leaves it. This is the first kind of holy life without consolation that has been declared by the Blessed One who knows and sees, Arahant Sammasambuddha, wherein a wise man certainly would not live the holy life, or if he should live it, would not attain the true way, the Dhamma that is wholesome. This one, this man, when he considers this teacher, claims to be omniscient, but actually, so many things he doesn't know. So he finds there's no consolation in this teacher, this holy life. Again, Sandaptha, here some teacher is a traditionalist, one who regards oral tradition as truth. He teaches the Dhamma by oral tradition, by legends handed down, by what has come down in scriptures. But when a teacher is a traditionalist, one who regards oral truth Although tradition as truth, some is well remembered and some is wrongly remembered, some is true and some is otherwise. About this, a wise man considers thus, this good teacher is a traditionalist, etc. So when he finds that this holy life itself is without consolation, he turns away from it and leaves it. This is the second time Second kind of holy life without consolation that has been declared by the blessed one who knows and sees Arahant Samasambuddha. So this second teacher, he teaches everything according to the books. But then, when he teaches according to the books, there are some things he remembers, some things he forgot. And some is true, some is not true. So when his disciple, disciple to be, considers this, this teacher, some of the things he says is true, some is not true, then he doesn't find consolation in this holy life and turns away from it. Again Sandaka, here a certain teacher is a reasoner, an inquirer. He teaches a Dhamma hammered out by reasoning, following a line of inquiry as it occurs to him. But when a teacher is a reasoner, an inquirer. Some is well reasoned and some is wrongly reasoned. Some is true and some is otherwise. About this a wise man considers thus, this good teacher is a reasoner, etc. So when he finds that this holy life is without consolation, he turns away from it and leaves it. This is the third kind of holy life without consolation that has been declared by the Blessed One. Stop it for a moment. So here This third time, he uses logic, but sometimes his logic is well reasoned out, sometimes it's wrongly reasoned out. Some is true, some is otherwise. So this man finds this holy line without consolation, so he turns away. Again, Sandakha. Here a certain teacher is dull and confused. Because he is dull and confused, when he is asked such and such a question, he engages in verbal wriggling, in eel wriggling. I don't say it is like this, and I don't say it is like that, and I don't say it is otherwise, and I don't say it is not so, and I don't say it is not not so. About this, a wise man considers thus, this good teacher is dull and confused, etc. So when he finds that this holy life is without consolation, he turns away from it and leaves it. This is the fourth kind of holy life without consolation. This is the teachings of Sanjaya Balati Putta. It's irregular. So someone considers this teaching, is not satisfied with it and leaves it. These sandakas are the four kinds of holy light without consolation that have been declared by the blessed one who knows and sees, Prahamsamasambuddha, wherein a wise man certainly would not live the holy light, or if he should live it, would not attain the true way, the Dhamma that is wholesome. Stop here for a moment. Actually, all these instances are mentioned by Ananda. There are such teachers in India at that time. They are supposed to be famous teachers. But I remember Ananda, without mentioning names, he points out that all these teachers are not perfect. And Sandaka said, it is wonderful, Master Ananda. It is marvelous how the four kinds of holy life without consolation have been declared by the blessed one who knows and sees, Arahant Samasambuddha. But Master Ananda, what does that teacher assert? What does he declare? Wherein a wise man certainly would live the holy life, and while living it would attain the true way, the Dhamma that is wholesome. So now he's asking what is the what is the real teaching, the real holy light. Then, remember Ananda, quote says Sutta 51, that's on page 448. 448, 12 to 19. So remember Ananda said, here, the Tathagata appears in the world, Arahant, Samasambuddha. And then he teaches the Dhamma, good in the beginning, good in the middle, good in the end. And then a householder hears the Dhamma. And after hearing the Dhamma and understanding, he renounces the home life and becomes a monk. Then having gone forth, he practices the holy life. The first one is Sila. And then after that, contentment. And after that, guarding the sense faculties, and then full awareness, mindfulness and full awareness, and then seclusion, and then after seclusion he abandons the five hindrances, purifies his mind of the five hindrances. Having thus abandoned these five hindrances, imperfections of mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. A wise man certainly would live the holy life. with a teacher under whom a disciple attains such a lofty distinction. And while living it, he would attain the true way, the Dhamma that is wholesome. Again, with the stilling of applied and sustained thought, he enters and abides in the second jhana, third jhana, fourth jhana. A wise man certainly would live the holy life with a teacher under whom a disciple attains such a lofty distinction. I'll stop here for a moment. So here, any teacher who can attain who can teach the disciple to attain the jhanas, then, remember Ananda says, a wise person would certainly want to live the holy life under this teacher. So that is how the Buddha's disciples value the jhanas, look up to the jhanas. And then after this, he mentions the three, four knowledges. If the teacher can teach the disciple to attain the recollection of past lives and see how beings pass on according to their actions. In other words, attain the divine eye or heavenly eye. And the third one, destruction of the asavas and become liberated. A wise man would certainly want to live the holy life under such a teacher who can teach a disciple to attain the three knowledges, the four jhanas and the three knowledges. Then Sandaka asked, but Master Ananda, when a monk is an arahant with taste destroyed, one who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated to final knowledge, would he enjoy sensual pleasures? Sandaka, when a monk is an arahant with taste destroyed and is completely liberated, is incapable of transgression in five cases. A monk whose taints are destroyed is incapable of deliberately depriving a living being of life. He is incapable of taking what is not given, that is, of stealing. He is incapable of indulging in sexual intercourse. He is incapable of knowingly speaking falsehood. He is incapable of enjoying sensual pleasures by storing them up as he did formerly in lay life. When a monk is an arahant with taints destroyed, he is incapable of transgression in these five cases. I'll stop here for a moment. So here, an Arahant is incapable of doing these five things. One, purposely killing. Secondly, stealing. Third, indulging in sexual intercourse. Fourth, lying. Fifth, storing up food to use for the next day. Because an Arahant, he has no self. He does not worry about living. So, this contradicts some of the later teachings. But Master Ananda, when a monk is an arahant with chains destroyed, it is his knowledge and vision that his chains are destroyed, continuously and uninterruptedly present to him, whether he is walking or standing or sleeping or awake. As to that sandaka, I shall give you a simile, for some wise men here understand the meaning of a statement by means of a simile. Suppose a man's hands and feet were cut off, would he know, my hands and feet are cut off, continuously and uninterruptedly, whether he is walking or standing or sleeping or awake? Or would he know, my hands and feet are cut off, only when he reveals this fact? The man, Master Ananda, would not know my hands and feet are cut off continuously and uninterruptedly. Rather, he would know my hands and feet are cut off only when he reveals this fact. So too, Sandaka, when a monk is an arahant with thanes destroyed, his knowledge and vision that his thanes are destroyed is not continuously and uninterruptedly present to him, whether he is walking or standing or sleeping or awake. Rather, he knows my thanes are destroyed only when he reveals this fact. How many emancipated ones are there in this Dhamma Vinaya, Master Ananda? There are not only 100 Sandaka, or 200, 300, 400, or 500, but far more emancipated ones than this in this Dhamma Vinaya. It is wonderful, Master Ananda. It is marvelous. There is no lauding of one's own Dhamma, and no disparaging of the Dhamma of others. There is the teaching of the Dhamma in its full range, and so many emancipated ones appear. But these Ajivakas, these mothers' dead sons, lord themselves and disparage others, and they recognize only three emancipated ones, namely Nanda Vacha, Kisa Sang Kicha, and Makali Gosala. Then the wondrous Sandaka addressed his own assembly. Go, sirs, the holy life is to be lived under recluse Gautama. It is not easy for us now to give up gain, honor and renown. That is how the wondrous Sandaka exhorted his own assembly to live the holy life under the blessed one. That's the end of the sutra. So here in the end, he saw, how do you say, he saw so impressed by the Buddha's Dhamma and the number of arahants that he asked his disciples all to follow the Buddha, the Samana Gautama. I'm not sure whether they did. Maybe they did. But he himself, he said, he's already famous. He's not willing to let go of his fame as a teacher and become a disciple. So this sutta This Sutta, the last part, where the Arahant is incapable of five things is very important. Arahant is incapable of purposely killing, stealing, indulging in sex, telling lies, and storing up things to use another day. Okay, we end here. I'm so sorry.

28-MN-77-Mahasakuludayi-(2010-08-19).txt

Okay, tonight is the 19th of August and we come to Ajjimanikaya Sutta 77, Maha Sakulu Dayi Sutta, the greater discourse to Sakulu Dayin Thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. On that occasion, a number of well-known wanderers were staying in the Peacock Sanctuary, the Wanderer's Park, that is Anabara, Varadara, and the Wanderer's Hakuludain, as well as other well-known wanderers. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Rajagaha for alms. Then He talked It is still too early to wonder for alms in Raja Gaha. Suppose I went to the Wanderer's Sakulu Dain in the Peacock Sanctuary, the Wanderer's Park. Then the Blessed One went to the Peacock Sanctuary, the Wanderer's Park. On that occasion, the Wanderer's Sakulu Dain was seated with a large assembly of Wanderers who were making an uproar, loudly and noisily talking many kinds of pointless talks, such as talk of kings, etc. Sorry for a moment. So here it refers to the tiracana kata, animal talk, or base talk, lower talk, pointless talk. Then the wanderer Sakuludain saw the Blessed One coming in the distance. Seeing him, he quieted his own assembly thus, Sirs, be quiet, sirs, make no noise. Here comes the recluse Gotama. This fearful one likes quiet and commands quiet. Perhaps if he finds our assembly a quiet one, he will think to join us. Then the wanderers became silent. The Blessed One went to the wanderer Sakuludain. who said to him, let the Blessed One come, Venerable Sir. Welcome to the Blessed One. It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated. The seat is ready. The Blessed One sat down on the seat made ready, and the Wanderer, Sakulu Dain, took a low seat and sat down at one side. I'll stop here for a moment. So here again, you see, the Buddha was quite friendly with some of the external ascetics, and they had great respect for him, invited him to sit down, and this Sakulu Dain, the leader of the Wanderers, took a lower seat. When he had done so, the Blessed One asked him, For what discussion are you sitting together here now, Udayan? And what was your discussion that was interrupted? Member Sir, let be the discussion for which we are now sitting together here. The Blessed One can well hear about it later. In recent days, Member Sir, when recluses and Brahmins of various sects have been gathering together and sitting together in the debating hall, this topic has arisen. It is a great gain for the people of Anga and Magadha that these recluses and brahmins, heads of orders, heads of groups, teachers of groups, well-known and famous founders of sects, regarded by many as saints, have come to spend the rains at Rajagaha. There is this Puranakasapa, the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint. He has come to spend the rains at Rajagaha. Similarly, there is also this Makali Gosala, Ajita, Kesa, Kambalin, Pakuda, Kacayana, Sanjaya, Belati, Puta, Niganta, Nata, Puta, the head of an order, the head of a group, the teacher of a group, well-known and famous founder of a sect, regarded by many as a saint. He too has come to spend the rains at Raja Gaha. There is also this recluse Gautama, the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect regarded by many as a saint. He too has come to spend the rains at Raja Gaha. Stop here for a moment. In India we have three seasons, the rainy season, followed by winter and followed by summer. And each one of them is four months. So it is a tradition in India during the rain season, four months, that the monks, ascetics, wanderers all, they will Spend at least three months on retreat because they say during this period of the rains, a lot of insects and worms come out from the ground. So they walk around and they'll be killing all these insects and plants and these worms, etc. Originally, the Buddha did not practice this. Later, because of lay people criticizing, so the Buddha asked the monks to follow also. Now here is mentioned the six external ascetics, the leaders of different groups of wanderers. And they are all supposed to be very famous during the time of the Buddha. Puranakasapa, Makaligosala, Ajitakesakambalin, Pakudakacayana, Sanjaya, Balatiputta and Ikantanataputta. Now among these worthy recluses and Brahmins, heads of orders, etc., regarded by many as saints, who is honoured, respected, revered and venerated by his disciples? And how, honouring and respecting him, do they live in dependence on him? Thereupon some said this, this Puranakasapa is the head of an order etc., regarded by many as a saint, yet he is not honoured, respected, revered and venerated by his disciples, nor do his disciples live in dependence on him, honouring and respecting him. Once Puranakasapa was teaching his Dhamma to an assembly of several hundred followers. Then a certain disciple of his made a noise thus, Sirs, do not ask Puranakasapa this question. He does not know that. We know that. Ask us that question. We will answer that for you, Sirs. It happened that Purana Kasapa did not get his way, though he waved his arms and wailed, Be quiet, sirs, make no noise, sirs. They are not asking you, sirs, they are asking us. We will answer them. Indeed, many of His disciples left Him after refuting His doctrine thus, You do not understand this Dhamma Vinaya. I understand this Dhamma Vinaya. How could you understand this Dhamma Vinaya? Your way is wrong. My way is right. I am consistent. You are inconsistent. What should have been said first, you said last. What should have been said last, you said first. What you had so carefully thought up has been turned inside out. Your doctrine is refuted. You are proved wrong. Go and learn better, or disentangle yourself if you can. Thus, Purana Kasapa is not honoured, respected, revered, and venerated by his disciples. Nor do his disciples live in dependence on him, honouring and respecting him. Indeed, he is scorned by the scorned children to his dharma. Similarly, and some said this, this Makali Gosala is the head of an order, etc. Yet he is not honoured, respected, revered and venerated by his disciples as before. And similarly for Sanjaya, Belati Putta, Niganthanatha Putta, etc. Indeed, he is conned by the scorn shown to his Dhamma. So I will stop you for a moment. So all these six external ascetics, although they are supposed to be very famous, and many of them claim to be omniscient and all-knowing, yet their disciples don't show the respect for them. You see, like when this Purana Kasapa was teaching his disciples, contradict him and tell people to ask him instead. The disciple thinks he knows better. So this was the same for all the others. And some said this, this recluse Gotama is the head of an order, the head of a group, the teacher of a group, the well-known and famous founder of a sect, regarded by many as a saint. He is honoured, respected, revered and venerated by his disciples. and His disciples live in dependence on Him, honoring and respecting Him. Once the recluse Gautama was teaching his Dhamma to an assembly of several hundred followers, and there a certain disciple of his cleared his throat. Thereupon, one of his companions in the holy life nudged him with his knee to indicate, Be quiet, Venerable Sir, make no noise. The Blessed One, the Teacher, is teaching us the Dhamma. When the recluse Gautama is teaching the Dhamma to an assembly of several hundred followers, on that occasion there is no sound of his disciples coughing or clearing their throats. For then that large assembly is poised in expectancy. Let us hear the Dhamma the Blessed One is about to teach. just as though a man were at the crossroads, pressing out pure honey, and a large group of people were poised in expectancy. So too, when the recluse Gautama is teaching the Dhamma to an assembly of several hundred followers, on that occasion there is no sound of his disciples coughing or clearing their throats. For then that large assembly is poised in expectancy. Let us hear the Dhamma the Blessed One is about to teach. And even those disciples of His who fall out with their companions in the holy life and abandon the training to return to the low life, even they praise the Master and the Dhamma and the Sangha. They blame themselves instead of others, saying, We were unlucky, we have little merit, for though we went forth into homelessness in such a well-proclaimed Dhamma, we were unable to live the perfect and pure holy life for the rest of our lives. Having become monastery attendants or lay followers, they undertake and observe the five precepts. Thus the recluse Gautama is honoured, respected, revered and venerated by his disciples, and his disciples live in dependence on him, honouring and respecting him." Stopping for a moment. So you can see the Buddha is very different from the external ascetics. He commands the respect of his disciples. But Udayan, how many qualities do you see in me, because of which my disciples honour, respect, revere and venerate me, and live in dependence on me, honouring and respecting me? Rebel Sir, I see five qualities in the Blessed One, because of which His disciples honour, respect, revere and venerate Him, and live in dependence on Him, honouring and respecting Him. What are the five? First Venerable Sir, the Blessed One eats little, and commends eating little. This I see as the first quality of the Blessed One, because of which His disciples honour, respect, revere and venerate Him, and live in dependence on Him, honouring and respecting Him. Again, Venerable Sir, the Blessed One is content with any kind of robe, and commends contentment with any kind of robe. This I see as the second quality of the Blessed One. Again, Venerable Sir, the Blessed One is content with any kind of alms food and commands contentment with any kind of alms food. This I see as the third quality of the Blessed One. Again, Venerable Sir, the Blessed One is content with any kind of resting place and commands contentment with any kind of resting place. This I see as the fourth quality of the Blessed One. Again, Venerable Sir, the Blessed One is secluded and commands seclusion. This I see as the fifth quality of the Blessed One. These are the five qualities I see in the Blessed One because of which His disciples honour, respect, revere and venerate Him and live in dependence on Him, honouring and respecting Him. This Udayana, Sakulu Udayana, he says the Buddha possesses five qualities. To him, because of these five qualities, the Buddha's disciples respect him. First one, the Buddha eats little. Second, he is content with any kind of robe. Third, he is content with any kind of alms food. Fourth, he is content with any kind of resting place, sleeping place. And fifth, he is secluded and commenced seclusion. Supposed to dine, my disciples honoured, respected, revered and venerated me, and lived in dependence on me, honouring and respecting me with the thought, the recluse Gotama eats little and commends eating little. Now there are disciples of mine who live on a cup full or half a cup full of food. a bilba fruit or half a bilba fruit quantity of food, while I sometimes eat the full contents of my alms bowl, or even more. So if my disciples honoured me with the thought, the recluse Gotama eats little, and commends eating little, then those disciples of mine who live on a cup full of food, or half a cup full of food, or a bilba fruit, quantity of food, or half of Bilbao fruit's quantity of food, should not honour, respect, revere and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me. Suppose, Udayan, my disciples honoured, respected, revered and venerated me, and lived in dependence on me, honouring and respecting me with the thought, the recluse Gautama is content with any kind of robe, and commends contentment with any kind of robe. Now there are disciples of mine who are refuse-wreck-wearers, wearers of coarse robes. They collect rags from the charnel ground, rubbish heaps or shops, and make them into patch robes and wear them. But I sometimes wear robes given by householders, robes so fine that pumpkin hair is coarse in comparison. So if my disciples honoured me with the thought, the recluse Gotama is content with any kind of robe and commends contentment with any kind of robe. Then those disciples of mine who are refuse-rack wearers, wearers of coarse robes, should not honour, respect, revere and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me." Suppose Udayan My disciples honoured, respected, revered and venerated me and lived in dependence on me, honouring and respecting me with the thought, the recluse Gotama is content with any kind of alms food and commends contentment with any kind of alms food. Now there are disciples of mine who are alms food eaters, who go on unbroken alms rounds from house to house, who delight in gathering their food. When they have entered among the houses, they will not consent even when invited to sit down. But I sometimes eat on invitation, meals of choice rice and many sauces and curries. So if my disciples honoured me with the thought, the recluse Gautama is content with any kind of alms food and commends contentment with any kind of alms food, then those disciples of mine who are alms food eaters should not honour, respect, revere and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me. Suppose, Udayan, my disciples honoured, respected, revered and venerated me, and lived in dependence on me, honouring and respecting me with the thought, the recluse Gotama is content with any kind of resting place, and commands contentment with any kind of resting place. Now there are disciples of mine who are tree-root dwellers and open-air dwellers who do not use a roof for eight months of the year, while I sometimes live in gable mansions clustered within and without, protected against the wind, secured by door bolts with shuttered windows. So if my disciples honoured me with the thought, the recluse Gautama is content with any kind of resting place, and commends contentment with any kind of resting place, then those disciples of mine who are tree-root dwellers and open air dwellers should not honour, respect, revere and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me. Suppose, Udain, my disciples honoured, respected, revered and venerated me, and lived in dependence on me, honouring and respecting me with the thought, the recluse Gotama is secluded and commends seclusion. Now, there are disciples of mine who are forest dwellers, dwellers in remote resting places, who live withdrawn in remote jungle-ticket resting places, and return to the midst of the Sangha once each half-month for the recitation of the Patimokkha. But I sometimes live surrounded by monks and nuns, by men and women lay followers, by kings and kings' ministers, by other sectarians and their disciples. So if my disciples honoured me with the thought, the recluse Gotama is secluded and commands seclusion, then those disciples of mine who are forest dwellers should not honour, respect, revere and venerate me for this quality. Nor should they live in dependence on me, honouring and respecting me. Thus, Udayan, it is not because of these five qualities that my disciples honour, respect, revere and venerate me, and live in dependence on me, honouring and respecting me. stop here for a moment. So here the Buddha says it is not because of these five qualities, because many of his disciples are even more ascetic than the Buddha. But the Buddha, before he was enlightened, he had already practiced asceticism to the very, very extreme. So he found that what was not beneficial, he just put it down, let go of it. So the Buddha says it is not because of these five qualities. If it is because of these five qualities, then they would not respect him. The first one, eating little. Some of his disciples eat much less than the Buddha. And then second one, robes. Some of them refuse to wear robes offered by lay people. They only want to use robes. from stitching cloth which is picked up mainly from the charnel ground. Charnel ground is like a cemetery where they throw the corpses to rot. There they go and pull the cloth from the corpses and wash them and use them. Then the third one, This second one, the Buddha says sometimes he uses ropes so fine that pumpkin hair is coarse in comparison. Third one, the Buddha says sometimes he is invited to eat meals in lay people's house and he eats choice food, whereas some of his disciples refuse to accept invitation to houses. Every day they go on Armstrong and even when invited inside lay people's house to eat, they will refuse. They just beg for their food and eat in a secluded place. Number four, The Buddha said that some of his disciples are tree root dwellers and open air dwellers. They only live under the tree or in the open air. They do not use a roof for eight months of the year. Why? Because those eight months are not the rainy season. During the rainy season, the Buddha made a rule that the monks must stay under a roof. do this Vassa retreat for three months. And the last month is the time when they look for cloth to make robes. The Buddha was quite strict about the monks looking for cloth. He didn't want them to spend their time looking for cloth all the time. So he only allowed the last month of the rainy season once a year for them to go and look for cloth and make the robes. That was initially So these monks who dwell under the tree and in the open air, they do not have a roof over their head for eight months of the year, except during the Vassa rainy season, they have to live under a roof. Then the last one, it is not because of seclusion that the Buddha is respected by his disciples because the Buddha says there are some disciples of his who live in remote resting places, far withdrawn from people. And they return to the Sangha once each half month, every two weeks for the Uposatha. The Uposatha is the 15th day of the lunar month. and the 30th day of the lunar month. If no 30 days, there is a 29th day. On these two days of the month, the monks come together and recite the Patimokkha, the 27 precepts. Other than that, they dwell alone in very remote resting places. The Buddha says he is different. Sometimes he is surrounded by a lot of people, monks, nuns, lay followers, kings, ministers, other sectarians, etc. However, Udayan, there are five other qualities because of which my disciples honour, respect, revere and venerate me, and live in dependence on me, honouring and respecting me. What are the five? The first one is the higher virtue. Here, Udayan, my disciples esteem me for the higher virtue, higher moral conduct, sila. The recluse Gautama is virtuous. He possesses the supreme aggregate of virtue. This is the first quality because of which my disciples honour, respect, revere and venerate me and live in dependence on me, honouring and respecting me. So the first one the Buddha says, his moral conduct is without blemish. You cannot find any fault at all with his moral conduct. Second one is knowledge and vision. Again Udayan, my disciples esteem me for my excellent knowledge and vision thus. When the recluse Gautama says, I know, he truly knows. When he says, I see, he truly sees. The recluse Gautama teaches the Dhamma through direct knowledge, not without direct knowledge. He teaches the Dhamma with a sound basis, not without a sound basis. He teaches the Dhamma in a convincing manner, not in an unconvincing manner. This is the second quality because of which my disciples honour me. Third one is the higher wisdom. Again, Udayan, my disciples esteem me for the higher wisdom thus. The recluse Gautama is wise. He possesses the supreme aggregate of wisdom. It is impossible that he should not foresee the future causes of doctrine, or that he should not be able to confuse with reasons the current doctrines of others. What do you think, Udayan, would my disciples, knowing and seeing thus, break in and interrupt me? No, Venerable Sir, I do not expect instruction from my disciples. Invariably, it is my disciples who expect instruction from me. This is the third quality because of which my disciples honour me. This third quality I must know because the Buddha is psychic. What his disciples think, he can already read their mind. So, none of them dare to question the Buddha, I mean, argue with the Buddha. The fourth, The fourth one is the Four Noble Truths. Again Udayan, when my disciples have met with suffering and become victims of suffering, prey to suffering, they come to ask me, They come to me and ask me about the Noble Truth of Suffering. Being asked, I explain to them the Noble Truth of Suffering, and I satisfy their minds with my explanation. They ask me about the Noble Truth of the Origin of Suffering, about the Noble Truth of the Cessation of Suffering, about the Noble Truth of the Way leading to the Cessation of Suffering. Being asked, I explain to them the Noble Truth, and I satisfy their minds with my explanation. This is the fourth quality because of which my disciples honour me. So these are the four qualities. The fifth one is very long. The fifth one is the Buddha gives a list of the way to develop wholesome states that he has taught. If I were to go through all this in detail, it would take a long time. So I will just go through the main topics. The first one is the four foundations of mindfulness or recollection. Again, Udayan, I have proclaimed to my disciples the way to develop the four intense states of mindfulness or recollection, Satipatthana. Here a monk abides contemplating the body in the body, etc. Again, Udayan, I have proclaimed to my disciples the way to develop the four right kinds of striving, samapadana. Here a monk awakens zeal for the non-arising of unarisen evil unwholesome states and makes effort, rouses energy, exerts his mind and strives, etc., etc. So these are four right kinds of striving. Third one is the four bases for psychic power, idipada. Again, Udayan, I have proclaimed to my disciples the way to develop the four bases for psychic power. Here a monk develops a basic of psychic power consisting in concentration due to zeal, etc. Then the five faculties. Again, Udayan, I have proclaimed to my disciples the way to develop the five spiritual faculties. Here a monk develops a faculty of faith, energy, mindfulness or recollection, concentration, wisdom. And then after that, five powers. Again, Udayan, I proclaim to my disciples the way to develop the five powers. Here a monk develops the power of faith, energy, mindfulness or recollection, concentration and wisdom. Then the seven enlightenment factors. Again, Udayan, I proclaim to my disciples the way to develop the seven enlightenment factors. Here a monk develops the enlightenment factor of recollection, investigation of Dhamma, energy, delight, tranquility, concentration, equanimity, and then after that the Noble Eightfold Path. Again, Udayan, I have proclaimed to my disciples the way to develop the Noble Eightfold Path. Here a monk develops right view, right thoughts, right speech, right action, right livelihood, right effort, right recollection, and right concentration. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge. I'll stop here for a moment. So here, you see, the Buddha says in other suttas, this is the most important part of his teachings when it comes to practicing the path to liberation. What are these? These are called the 37 Bodhipakya Dhamma. What's the translation? Bodhipakya Dhamma. Wings to enlightenment. Now this, how do you get 37? You have the four Satipatthana, four Samapadana, and four Idipada, that's 16. And five faculties and five powers, total 26. And there's seven enlightenment factors and Noble Eightfold Paths. You add them up, you get 37. But in another sutra, the Buddha says, if you practice the Noble Eightfold Path, Fully, completely, you will also at the same time have developed the 37 Bodhipakya Dhamma. Again, Udayan, I proclaim to my disciples the way to develop the eight liberations. Possess of material form, one sees form is the first liberation. Of perceiving form internally, one sees form externally. One is resolved only upon the beautiful. And then after that, the base of infinite space, base of infinite consciousness, base of nothingness, base of neither perception nor non-perception, then cessation of perception and feeling. These are the eight liberations. Now, I want to mention something here. These eight liberations, in the commentaries, they say these eight liberations, we first The first tree refers to the four jhanas. Having attained the four jhanas, then he can attain the first tree. He sees forms, then he sees forms externally, and then resolve upon the beautiful. And then after that is followed by the four arupa jhanas, and cessation of perception and feeling. But this contradicts the Anguttara Nikaya 4.89 where they talk about the blue lotus recluse. So this Eight Liberations is not talking about the four rupa jhanas. It only talks about the four arupa jhanas and cessation because they have used this to say that the Arhan, liberated by wisdom, does not possess the Jhanas. That is wrong because if you read this Anguttara Nikaya, Sutta 4.89 about the blue lotus recluse, then you can see the contradiction. Again Udayana, I proclaim to my disciples the way to develop the eight bases for transcendence. Perceiving form internally, one sees form externally. Limited, fair and ugly. Perceiving form internally, one sees form externally, immeasurable. Not perceiving form internally, one sees form externally, limited. Not perceiving form internally, one sees form externally, immeasurable. Not perceiving form internally, one sees form externally, blue in color. Not perceiving form internally, one sees form externally, yellow. Not perceiving form externally, one sees forms externally red. Not perceiving form internally, one sees forms externally white. So these are the eight bases for transcendence. Again, Udayana, I have proclaimed to my disciples the way to develop the ten kasina bases. These ten casino bases in India, even the external ascetics also practice it. It is not unique to the Buddha's teachings. Even before the Buddha's time, yogis, meditators, had already practiced it. So it is also one of the meditation methods that the Buddha taught. Again, Udayanaya proclaimed to my disciples the way to develop the four jhanas. Here, quite secluded from sensual pleasures, secluded from wholesome states, a monk enters upon and abides in the first jhana, and similarly, second jhana, third jhana, fourth jhana. Again, Udayana, I proclaim to my disciples the way to understand thus. This body of mind, made of material form, consisting of four great elements, procreated by mother and father and built up out of boiled rice and porridge, is subject to impermanence, to being born and rubbed away, to dissolution and disintegration. And this consciousness of mind is supported by it and bound up with it. So this is one of the inside knowledges, Abhinyasla. And then, after that, the mind-made body. Again, Udayana, I proclaim to my disciples, the way to create from this body another body having form, mind-made with all its limbs, lacking no faculty, just as though a man were to pull out a reed from its sheath, and think thus, this is the sheath, this is the reed. The sheath is one, the reed is another. It is from the sheath that the reed has been pulled out. So too, I proclaim to my disciples the way to create from this body another body having form. And then after that, the various kinds of psychic power, these psychokinesis. Again, Udayan, I proclaim to my disciples the way to wield the various kinds of supernormal or psychic power. Having been one, one becomes many. Having been many, one becomes one. They appear and vanish. They go unhindered through walls, through enclosures, through mountains. as though through space. They dive in and out of earth as though it is water. They walk on water without sinking. Sitting cross-legged, they travel in space like a bird. With their hands, they touch and stroke the sun and moon. They wield mastery that makes them fly even as far as the Brahma world. And then after that, the divine ear element, or heavenly ear. Again, Udayan, I have proclaimed to my disciples the way whereby the divine ear element, which is purified and surpasses the human, they hear both kinds of sounds, the divine and the human. And then reading the minds of others. Again, Udayan, I proclaim to my disciples the way to understand the minds of other beings, of other persons, having encompassed them with their own minds. And after that, the recollection of past lives. Again, Udayan, I proclaim to my disciples the way to recollect the manifold past lives. One birth, two, three, four, ten. twenty, hundred, thousand, hundreds of thousands, many aeons, world cycles of world contraction, many world cycles of world expansion, etc. And then the divine eye or heavenly eye. Again Udayana proclaim to my disciples the way whereby with the divine or heavenly eye which is purified and surpasses the human, they see beings passing away and reappearing, inferior and superior, fair and ugly. They understand how beings pass on according to their actions or kamma. Then after that, destruction of the Asavas or Thanes. Again, Udayan, I proclaim to my disciples the way whereby, by realizing for themselves with direct knowledge, they here and now enter upon and abide in the liberation by mind and liberation by wisdom that are Thanes-less with the destruction of the Thanes. This Udayan is the fifth quality because of which my disciples honour, respect, revere and venerate me, and live in dependence on me, honouring and respecting me. These Udayan are the five qualities because of which my disciples honour, respect and venerate me, and live in dependence on me, honouring and respecting me. This is what the Blessed One said. The Wanderer Udayan was satisfied and delighted in the Blessed One's words. This last part where the Buddha talks about the eight knowledges, these are called the Abhinyas. Sometimes he talks about six Abhinyas. Here he talks about eight Abhinyas. The first one is the insight knowledge. of the body and the mind, how they are supported and bound up with each other. The second one is creating a mind-made body. The third one is various kinds of psychic power. The fourth is the heavenly ear. Fifth is reading the minds of others. Sixth is recollecting past lives. Seventh is the heavenly eye. The eighth is the destruction of the asavas. So the Buddha says that his This fifth one, his disciples venerate, honour him because he can teach them all these things. The 37 Bodhipakkiya Dhammas, the 8 Liberations, the 8 Bases for Transcendence, the 10 Kasinas, the 4 Jhanas and the 8 types of higher knowledge, Abhinayas. So the Buddha says it's not because of ascetic practices that his disciples honour him, but because of these five things. The first one is the higher virtue, Adi Sila. The second one is knowledge and vision. The third one is the higher wisdom. Fourth, because he teaches the Four Noble Truths. And then the fifth is the way to develop wholesome states up to liberation. It's going to take quite a long sit down.

29-MN-78-Samanamandika-(2010-08-19).txt

OK, now we come to another sutta, 78. Samana Mandika Sutta. Samana Mandika Putta. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika's Park. Now on that occasion, the Wanderer, Ugaha Mana Samana Mandika Putta, was staying in Mallika's Park, the single hall Tinduka plantation for philosophical debates. Together with a large following of Wanderers, with as many as 300 Wanderers, The carpenter Panchakanga went out from Savatthi at midday in order to see the Blessed One. And he thought, it is not the right time to see the Blessed One. He is still in retreat. And it is not the right time to see monks worthy of esteem. They are still in retreat. Suppose I went to Mallika's park to the Wandra-Ugaha-Mana-Ramana-Mandika-Putta. And he went to Mallika's park. On that occasion, the Wanderer Uggaha Mana was seated with a large assembly of Wanderers, who were making an uproar, loudly and noisily talking many kinds of pointless talks, such as talk of kings, etc. The wanderer Uggaha Samana Mandika Putra saw the carpenter Panchakanga coming in the distance. Seeing him, he quieted his own assembly thus. Sirs, be quiet. Sirs, make no noise. Here comes the carpenter Panchakanga, a disciple of the recluse Gautama. One of the recluse Gautama's white cloth White-clothed lay disciples staying at Savatthi. These venerable ones like quiet. They are disciplined in quiet. They commend quiet. Perhaps if he finds our assembly a quiet one, he will think to join us. Then the wanderers became silent. Stop here for a moment. So you can see from here that these external ascetics, they not only have great respect for the Buddha's monk and nun disciples, even the Buddha's lay disciples, they have respect. And they think that somebody like this carpenter, Panchakanga, he can teach them some Dhamma. So they want him to come. So they kept quiet. The Carpenter Panchakanga went to the Wanderer Uggaha Mana and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Wanderer Uggaha Mana then said to him, Carpenter, when a man possesses four qualities, I describe him as accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, and aesthetic invincible. What are the four? Here he does no evil bodily actions, he utters no evil speech, he has no evil intentions, and he does not make his living by any evil livelihood. When a man possesses these four qualities, I describe him as accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, and ascetic invincible." I'll stop here for a moment. So this time, instead of trying to learn some Dhamma. Here he is trying to show off. He knows some Dhamma also. He is trying to teach this Panchakanga. What he knows, he says, if a person possesses four things, then he says this person is perfected. And what are these four things? He does no evil bodily actions. He utters no evil speech. He has no evil intentions and does not make his living by any evil livelihood. Then the carpenter, Panchakanga, neither approved nor disapproved of the wanderer, Ukahamana's words. Without doing either, he rose from his seat and went away, thinking, I shall learn the meaning of this statement in the presence of the Blessed One. Then he went to the Blessed One, and after paying homage to Him, he sat down at one side and reported to the Blessed One his entire conversation with the wanderer, Ukahamana. Thereupon the Blessed One said, If that were so, Carpenter, then a young, tender infant, lying prone, is accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, an ascetic invincible, according to the Vandra-Ugaha-Mana statement. For a young, tender infant, lying prone, does not even have the notion body, so how should he do an evil action beyond mere wriggling? A young, tender infant, lying prone, does not even have the notion speech, So how should he utter evil speech beyond mere whining? A young tender infant lying prone does not even have the notion intention. So how should he have evil intentions beyond mere sulking? A young tender infant lying prone does not even have the notion livelihood. So how should he make his living by evil livelihood beyond being suckled at his mother's breast. If that were so, Carpenter, then a young, tender infant, line-prone, is accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, and an ascetic invincible, according to the Vandra-Ugaha-Mana statement. When a man possesses full quality, he is carpenter. I describe him not as accomplished in what is wholesome, or perfected in what is wholesome, or attained to the supreme attainment, or an ascetic invincible, but as one who stands in the same category as the young tender infant lying prone. What are the four? Here he does no evil bodily actions, he utters no evil speech, he has no evil intentions, and he does not make his living by any evil livelihood. When a man possesses these four qualities, I describe him not as accomplished, etc., but as one who stands in the same category as the young, tender infant lying prone." I'll stop here for a moment. So here, the Buddha immediately demolished this Bhagavata Mana's statement by saying, if you talk about these four qualities, then this young, tender infant possesses these four qualities. So this person who possesses these four qualities is not a person who has attained to the supreme attainment, but he is in the same category as a baby. When a man possesses ten qualities, carpenter, I describe him as accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, and aesthetic invincible. But first of all, I say it must be understood thus. These are unwholesome habits, and thus unwholesome habits originate from this, and thus unwholesome habits cease without remainder here, and thus one practicing in this way is practicing the way to the cessation of unwholesome habits. And I say it must be understood thus, these are wholesome habits, and thus, wholesome habits originate from this, and thus, wholesome habits cease without remainder here, and thus, one practicing in this way is practicing the way to the cessation of wholesome habits. And I say it must be understood thus, these are unwholesome thoughts, and thus, unwholesome thoughts originate from this, and thus, unwholesome thoughts cease without remainder here and thus one practicing in this way is practicing the way to the cessation of unwholesome thoughts and I say it must be understood thus these are wholesome thoughts and thus wholesome thoughts originate from this and thus wholesome thoughts cease without remainder here and thus one practicing in this way is practicing the way to the cessation of wholesome thoughts. What are unwholesome Habits. They are unwholesome bodily actions, unwholesome verbal actions, and evil livelihood. These are called unwholesome habits. And what do these unwholesome habits originate from? Their origin is stated. They should be said to originate from mind. What mind? Though mind is multiple, varied, and of different aspects, there is mind affected by lust, by hate, and by delusion. Unwholesome habits originate from this. I stop here for a moment. So here is interesting. One of the few places where the Buddha mentions mind is multiple, varied and of different aspects. But here unwholesome habits originate from the mind which is affected by lust, hatred and delusion. And where do these unwholesome habits cease without remainder? The cessation is stated Here a monk abandons bodily misconduct and develops good bodily conduct. He abandons verbal misconduct and develops good verbal conduct. He abandons mental misconduct and develops good mental conduct. He abandons wrong livelihood and gains a living but right livelihood. It is here that unwholesome habits cease without remainder. And how practicing does he practice the way to the cessation of unwholesome habits? Here among awaken zeal for the non-arising of unarisen, even unwholesome states. And he makes effort, arouses energy, exerts his mind and strives. He awakens zeal for the abandoning of arisen evil unwholesome states. He awakens zeal for the arising of unarisen wholesome states. He awakens zeal for the continuance, non-disappearance, strengthening, increase, fulfilment by development of arisen wholesome states. And He makes effort, arouses energy, exerts His mind and strives. One so practicing Practices the way to the cessation of unwholesome habits. I'll stop here for a moment. This last paragraph is very important. It's about the Four Samapadanas, Four Right Efforts. When we practice the spiritual path, we must continually look into our mind, whether there are unwholesome states or wholesome states. We should develop unwholesome states. When unwholesome states arise and give us suffering, we should immediately throw it out. Don't entertain it. If you entertain it, you're not putting effort in the right way. A lot of people, they think that's visual path. is attaining this jhāna and that jhāna or some people think it is attaining this jhāna and that jhāna if they are practicing vipassana. But basically the spiritual path is these four right efforts to get rid of unwholesome states of mind and develop wholesome states. Then that way we change our character. Otherwise you cannot change your character. So if you want to change our character, especially if you want to be reborn in heaven, you got to change your character until you have the character of a Deva or a Devi. What are wholesome habits? They are wholesome bodily actions, wholesome verbal actions, and purification of livelihood. These are called wholesome habits. And what do these wholesome habits originate from? Their origin is stated. They should be said to originate from mind. What mind? Though mind is multiple, varied, and of different aspects, there is mind unaffected by lust, by hate, or by delusion. Wholesome habits originate from this. And where do these wholesome habits cease without remainder? Their cessation is stated. Here a monk is virtuous, but he does not identify with his virtue, and he understands as it actually is that liberation by mind and liberation by wisdom, where these wholesome habits cease without remainder. I'll stop here for a moment. This part is also quite interesting. A monk is virtuous, but he does not identify with his virtue. In other words, if a monk is practicing the holy path, he must always be careful about the ego sometimes. Somebody new on the path, when you are virtuous, you become egoistic. You look down on others who are not so virtuous, whose precepts are not so pure as you. So that's why here the Buddha says, you should not identify yourself with your virtue. And how practicing does he practice the way to the cessation of wholesome habits? Here among awakens zeal for the non-arising of un-arisen evil wholesome states. For the continuance, non-disappearance, strengthening, increase and fulfillment by development of arisen wholesome states. That he makes effort, arouses energy, exerts his mind and strives. One soul practices the way to the cessation of wholesome habits. So this is again practicing the for right efforts. What are unwholesome thoughts? They are the thought of sensual desire, the thought of ill will, the thought of cruelty. These are called unwholesome thoughts. And what do these unwholesome thoughts originate from? Their origin is stated. They should be said to originate from perception. What perception? Though perception is multiple, varied, and of different aspects, there is perception of sensual desire, perception of ill-will, and perception of cruelty. Unwholesome thoughts originate from this. And where do these unwholesome thoughts cease without remainder? Their cessation is stated here. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. It is here that unwholesome thoughts cease without remainder." I'll stop here for a moment. So in the first jhāna, what little thoughts remains. It's only wholesome thoughts, thoughts connected with your meditation. You are not thinking of any unwholesome thoughts. The mind is quite controlled in the first jhana. And how practicing does he practice the way to the cessation of unwholesome thoughts? Here among awakens zeal for the non-arising of unarisen evil unwholesome states. For the continuance, etc., So these are the four efforts again. He makes effort, arouses energy, exerts his mind and strives. Once whole practicing, practices the way to the cessation of unwholesome thoughts. What are wholesome thoughts? They are the thought of renunciation, the thought of non-ill will, and the thought of non-cruelty. These are called wholesome thoughts. And what do these wholesome thoughts originate from? Their origin is stated. They should be said to originate from perception. What perception? Though perception is multiple, varied, and of different aspects, there is perception of renunciation, perception of non-ill-will, and perception of non-cruelty. Wholesome intentions originate from this. And where do these wholesome thoughts And where do these wholesome thoughts cease without remainder? The cessation is stated. Here, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna, which are self-confidence and singleness of mind, without applied and sustained thought, with delight and pleasure born of concentration. It is here that these wholesome thoughts cease without remainder. Stop here for a moment. In this second jhāna, the mind becomes so concentrated that no thought can surface. And here this state of the second jhana sometimes is called the state of the Aryan silence where the mind stops thinking, no thoughts at all. Only experiences delight and pleasure. And how practicing does he practice the way to the cessation of wholesome thoughts, here among awakened zeal for the non-arising of unarisen evil unwholesome states, etc. He makes effort, arouses energy, exerts his mind and strives. One so practicing, practices the way to the cessation of wholesome thoughts. Now carpenter, when a man possesses, what ten qualities do I describe him as accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, an ascetic invincible? Here a monk possesses the right view of one beyond training. the right thoughts of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right recollection of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training. and the right liberation of one beyond training. When a man possesses these ten qualities, I describe him as accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, and ascetic invincible. This is what the Blessed One said. The carpenter Pancakanga was satisfied and delighted in the Blessed One's words." So here, the last part, the Buddha says, the supreme attainment This ascetic invincible possesses the Noble Eightfold Path of the Arahant. The Eight Factors of One Beyond Training. The One Beyond Training is the Arahant who has finished his work. And then the Ninth and the Tenth is Knowledge. Knowledge of Liberation and the Liberation. So here instead of the four qualities stated by Uggaha Mana, Buddha mentions first you have to understand what are wholesome habits and what are unwholesome habits and how to practice the way to develop wholesome habits and to eliminate unwholesome habits. Also, what are wholesome thoughts, and what are unwholesome thoughts, and how to develop wholesome thoughts, and how to get rid of unwholesome thoughts. Practicing in this way, together with the other factors of the Noble Eightfold Path, then one can attain the Enlightenment and becomes an Ascetic Invincible. That is the supreme attainment. Okay, we stop here for tonight. Nothing to discuss. and by helping them get insights and gain from them, rather than the poor effort. And so, I'd like to say that I used to get very excited when I went to my room to get some information, which might be a number of things that I didn't use to, and I can't say if you'll use me anyhow, You have to have control over your thinking, your thoughts. It seems to be she's trying to adjust herself to the reality. She's like this and like this, I don't know what I should do. Or what should I do? She's really stuck. She's not doing it. What should she do? If they want to progress, they have to go to the best teacher in the world, and the best teacher in the world is the Buddha. Study the Buddha's words. There's so much practical instruction in the Buddha's words. Instead of getting instruction from the Arahant, some of the Buddha, a lot of people go to a lot of meditation monks and all that who are not Way below the Buddha's standard. So the Buddha already said, after he's gone, take the suttas and the vinaya as our teacher. So if you look into the suttas, then only we can understand what is wholesome, what is unwholesome. So this spiritual path, a lot of people forget, it's not about attaining this and attaining that. It's about letting go, especially letting go of the ego and the temper, the temper that comes from the ego and the jealousy and the backbiting and all these things. So if we practice correctly on the spiritual path, our ego should Year by year, reduce lah. Become more and more humble. And whatever attainment you have, you don't boast lah. Not like some people. They think they are Sotapanna and then I heard of somebody trying to tell his friends that he's already attained Sotapanna because he's certified by his meditation teacher. And then when his friends didn't believe, he got angry. So... Always remember it's a part of letting go, part of humility. So a lot of people, because of worldly habits, in the worldly life, success is measured by how much you have, right? So the same way a lot of people come to the spiritual path, they think, They have to attain this, attain that, and tell people they have attained this and attained that. But the spiritual path is completely different. It's a path of letting go, letting go of the ego. Buddha says that we should be like a gong, a bell that is cracked. You know, when a bell is cracked, you hit it, there's no sound. Not like a lot of people, they hit the bell very loud. Want everybody to know. Blow the trumpet very loud. So the best teacher is the Buddha. We study the Buddha's words. We know how to practice correctly. Without respect to the weakness of the former regime of communists, the example is the war on Syria. There is four pieces. This is the second power, then five factors, then five categories, then five powers, then the third and the last and the third, and then the fifth, and the fourth and the third time. So the puzzle that is this, does it go by these orders, or these, which are true? No, actually these 37 Bodhipakya Dhammas, they are also can be said to be just the Noble Eightfold Path. So, in the Noble Eightfold Path, the way to practice is mentioned by the Buddha, I think in the Sutta Majjhima Nikaya 117, that we have to start with Right View. You remember last year we went to the Sangyuta Nikaya and there under the Bojanga Sangyuta, the Buddha says first, even mentioned in some previous sutra we read, first you got to have faith in the teacher and then when you have faith in the teacher, you draw close to him, associate with him, visit him frequently. Then after that you show respect. When you show respect, Then only you are worthy of teaching. Then the teacher will teach you the Dhamma. Then you listen to the Dhamma. Listening to the Dhamma under the Bhojanga Sangyutta is Sati. That's how to practice Sati. In the Bhojanga Sangyutta, listening to the Dhamma is Sati. And then after you listen to the Dhamma, then you reflect on it. and then you investigate it, that is Dhammavichaya. Dhammavichaya, another factor of the Bhojangas. So, in the Noble Eightfold Path, the first factor we should develop is Right View. Right View comes from listening to the Dhamma. And if your mind is clear enough, if you are intelligent enough, you have enough wisdom. When you listen to the Dhamma, then the Buddha says in some suttas we went through, you gain a reflective acceptance of the Dhamma. That means you reflect on what you have heard, the Dhamma, then you accept it. But that of course means you understand it. So when you understand the Dhamma and you accept it, you have already attained right view and that brings you into the first path. You are the first path attainer. But then after that you have to continue practicing, listen to more Dhamma and try to meditate to sharpen your mind, get rid of the five hindrances. So in the same lifetime, the Buddha says, the first path will turn to fruition, so tepanna, first fruit. So the first factor is right view. And then after right view, right view will bring you into right thoughts. Once you have right view of the Dhamma, then you will start to think with right thoughts. And because of your right thoughts, you will start to speak, to have right speech. Because before you can speak, you must think first. So your speech depends on your thoughts. also your actions. Your actions also depends on your thought. So when you have right thoughts, you will also naturally have right actions. And this right speech and right actions plus right thought will give you right livelihood. And then after that, as you progress, you want to improve your character, then you practice this right effort. effort. Constantly watch your mind. Get rid of unwholesome thoughts and develop wholesome thoughts. So that is right effort. And then after that, right sati. Right sati is to be mindful, not to let the mind wander out to worldly things, to Constantly put your mind on four objects of sati, the nature of the body, your feelings, watch your feelings and watch your mind and recollect the dhamma. So that is right sati. And then if you practice meditation, Meditation in the Buddha's teachings is always Samatha meditation because when Ananda was asked what type of meditation is praised by the Buddha, Ananda said the first jhana, second jhana, third jhana, fourth jhana. Only this is Buddhist meditation. So when you practice this meditation, that will bring you to the jhanas, the last factor. So the Noble Eightfold Path has to be practiced in that way. So same with this 37th Bodhipakya Dhamma. Okay, shall we end here?

30-MN-79-Culasakuludayi-80-Vekhanassa-(2010-08-21).txt

Okay, tonight is the 21st of August and this is also the 33rd talk in the series of this Majjhima Nikaya. Now we come to Sutra No. 79, Chula Sakulu Dayi Sutra, the shorter discourse to Sakulu Dayin. This sutra is a bit humorous. Thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the bamboo grove, a squirrel sanctuary. Now on that occasion, the wondrous Akuludain was staying in the Peacock Sanctuary, the Wondrous Park, the large assembly of wondrous. Then when it was morning, the blessed wondrous, and taking his bowl and outer robe, went to Rajagaha for alms. Then he thought, it is still too early to wonder for alms in Rajagaha. Suppose I went to the wondrous Akuludain in the Peacock Sanctuary, the Wondrous Park. Then the blessed one went to the Peacock Sanctuary, the Wanderer's Park. On that occasion, the Wanderer, Sakul Udain, was seated with a large assembly of Wanderers who were making an uproar. As before, they're talking all kinds of talk. And the Buddha came and then they quietened down. For what discussion are you sitting together here now, Udain? And what was your discussion that was interrupted? Remember Sir, let be the discussion for which we are now sitting together here. The Blessed One can well hear about it later. Remember Sir, when I do not come to this assembly, then it sits talking many kinds of pointless talk. But when I have come to this assembly, then it sits looking up to me, thinking, let us hear the Dhamma that the recluse Udayan expounds. However, when the Blessed One comes, then both I and this assembly sit looking up to the Blessed One, thinking, let us hear the Dhamma that the Blessed One expounds. I'll stop here for a moment. So this Udain is telling a lie here. He says when he's with the assembly, they all keep quiet and wait to hear his Dhamma. He didn't know that the Buddha can read his mind. Then Udayan suggests something that I should speak about. Noble Sir, in recent days, there has been one claiming to be omniscient and all-seeing, to have complete knowledge and vision thus. Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me. When I asked him a question about the past, he prevaricated, let the talk aside and showed anger, hate and bitterness. Then I remembered the Blessed One does. Ah, surely it is the Blessed One. Surely it is the Sublime One who is skilled in these things. But Udayan, who was it that claimed to be omniscient and all-seeing? Yet when asked a question by you about the past, prevaricated, let the talk aside, and showed anger, hate, and bitterness. It was Nigantha, Nataputta, Venerable Sir." Stop here for a moment. During the Buddha's days, there were six famous external ascetic teachers, and some of them like this Nigantha, Nataputta, they claim to be all-knowing, omniscient, all-seeing, etc. But when you ask, like when this Thakur Udayan asked him some questions he could not answer, then he prevaricated and showed anger. Udayan, if someone should recollect his manifold past lives, that is, one birth, two births, etc., just with the aspects and particulars, should he recollect his manifold past lives, then either he might ask me a question about the past, or I might ask him a question about the past, and he might satisfy my mind with his answer to my question, or I might satisfy his mind with my answer to his question. If someone had the divine eye, which is purified and surpasses the human, should see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, etc., and understand how beings pass on according to their actions, then either he might ask me a question about the future, Or I might ask him a question about the future, and he might satisfy my mind with his answer to my question. Or I might satisfy his mind with my answer to his question. But let be the past who died, let be the future. I shall teach you the Dhamma. When this exists, that comes to be. With the arising of this, that arises. When this does not exist, that does not come to be. With the cessation of this, that ceases. And Udayan said, Rebel Sir, I cannot even recollect with the aspects and particulars all that I have experienced within this present existence. So how should I recollect my manyfold past lives, that is, one birth, two births, etc., with the aspects and particulars as the Blessed One does? And I cannot now even see a mud goblin. So how should I, with the divine eye which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, etc., and understand how beings pass on according to their actions as the Blessed One does? But, Venerable Sir, let the Blessed One When the Blessed One told me, let be the past with thine, let be the future, I shall teach you the Dhamma. When this exists, that comes to be. With the arising of this, that arises. When this does not exist, that does not come to be. With the cessation of this, that ceases. That is even more unclear to me. Perhaps, Venerable Sir, I might satisfy the Blessed One's mind by answering a question about our own teacher's doctrine. Stop here for a moment. So here, the Buddha, since Since this Udayana, he said, he asked this Niganta Nataputta a question about the past, and Niganta Nataputta could not answer and showed anger. So the Buddha said, If someone wants to discuss the past with me, he should be able to recollect his past lives like the Buddha is able to. Then they can discuss about the past. Or if somebody wants to discuss about the future, he should be able to have the divine eye or heavenly eye and see into the future. If not, then you cannot really discuss about the past and the future. But the Buddha said forget about that. Let's talk about this dependent origination. And this Udayan said he cannot recollect his past. Even this present life also he cannot recollect well. And as for the divine eye, he said he cannot even see a mud goblin spirit in the mud. How can he see? with the heavenly eye. Then he says when the Buddha talks about dependent origination and this exists that comes to be, the arising of this, that arises, etc. He said there is even more unclear to him. So he said maybe he can ask the Buddha about his own teacher's doctrine. Well, Udayan, what is taught in your own teacher's doctrine? Venerable Sir, it is taught that in our own teacher's doctrine, this is the perfect splendor, this is the perfect splendor. But Udayan, since it is taught in your teacher's doctrine, this is the perfect splendor, this is the perfect splendor. What is that perfect splendor? 3. That splendor is the perfect splendor which is unsurpassed by any other splendor, higher and more sublime. 4. That splendor is the perfect splendor which is unsurpassed by any other splendor, higher or more sublime. And the Buddha said, Udayan, you might continue for a long time in this way. You say, remember, sir, that splendor is the perfect splendor, which is unsurpassed by any other splendor, higher or more sublime. Yet you do not indicate what that splendor is. Suppose a man were to say, I'm in love with the most beautiful girl in this country. Then they would ask him, good man, that most beautiful girl in this country with whom you are in love, do you know whether she is from the noble class, or from the Brahmin class, or from the merchant class, or from the worker class? And he would reply no. Then they would ask him, good man, that most beautiful girl in this country with whom you are in love, do you know her name and clan? Whether she is tall or short or of middle height, whether she is dark or brown or golden skin, what village or town or city she lives in. And he would reply no to each of the questions. And then they would ask him, good man, do you then love a girl you have never known or seen? And he would reply, yes. What do you think, Udayan? That being so, would not that man's talk amount to nonsense? Surely, rambles said, that being so, that man's talk would amount to nonsense. But in the same way you dine, you say thus, that splendour is the perfect splendour which is unsurpassed by any other splendour, higher or more sublime. Yet you do not indicate what that splendour is. Prayerful Sir, just as a beautiful barrel gem of purest water, eight-faceted, well-cut, lying on red brocade, glows, radiates, and shines, of such splendour is the self, surviving unimpaired after death. Let's stop here for a moment. So here he's talking about the perfect splendor. But he cannot really tell the Buddha what is that perfect splendor. And the Buddha said, they are talking nonsense, just like this man who says he's in love with the most beautiful girl. I cannot describe that girl. So he had no choice. He was cornered. He had to come up with an answer. So he gave this simile of the beautiful barrel gem. This barrel gem is a transparent precious stone. and is lying on red brocade, a red piece of cloth. So in the daylight, it will seem to glow and radiate and shine. And this, he is talking about the cell surviving unimpaired after death. That means the soul. In their teaching, the soul is the perfect splendor. What do you think would die in this beautiful barrel gem of purest water, eight-faceted, well-cut, lying on a red brocade, which glows, radiates, and shines, or a glow-worm in the thick darkness of the night, of these two, which gives off the splendor, which is more excellent and sublime." And he thought for a while, and he said, the glow-worm in the thick darkness of the night. I will stop here for a moment. So this beautiful barrel gem that he described, that glows, and radiates, and shines, that is only so in the bright daylight. But in the thick darkness of the night, you cannot even see it. So how can it shine or radiate? But in the thick darkness of the night, the glowworm that moves slowly, it glows. So at least the glowworm, you can see. So the glowworm is brighter than this little gem. What do you think, Udayan, this glow-worm in the thick darkness of the night, or an oil-lamp in the thick darkness of the night, of these two, which gives off the splendor that is more excellent and sublime? The oil-lamp, Venerable Sir. What do you think, Udayan, this oil-lamp in the thick darkness of the night, or the great bonfire in the thick darkness of the night, of these two, which gives off the splendor that is more excellent and sublime? The great bonfire, Venerable Sir. What do you think, Udayan? This great bonfire in the thick darkness of the night, or the morning star towards dawn in a clear cloudless sky? Of these two, which gives off the splendor that is more excellent and sublime? The morning star towards dawn in a clear cloudless sky. What do you think, Udayan? The morning star towards dawn in a clear cloudless sky, or the full moon at midnight in a clear cloudless sky on the Uposatha Day of the Fifteen, of these two, which gives off the splendor that is more excellent and sublime? The full moon at midnight in a clear cloudless sky on the Uposatha Day of the Fifteen, where was What do you think, Udayan? The full moon at midnight in a clear cloudless sky on the Upasata day of the 15th, or the full disk of the sun at midday in a clear cloudless sky in autumn in the last month of the rainy season? Of these two, which gives off the splendor that is more excellent and sublime? The full disk of the sun at midday in a clear cloudless sky in autumn in the last month of the rainy season, Venerable Sir. Beyond this, Udayan, I know of very many gods whose splendour, the radiance of the sun and moon, does not match. Yet I do not say that there is no other splendour higher or more sublime than that splendour. But you, Udain, say of the splendour which is lower and meaner than a glow-worm's, this is the perfect splendour. Yet you do not indicate what that splendour is. The Blessed One has terminated the discussion. The Sublime One has terminated the discussion. But Udayan, why do you say that? Because it's taught in our own teacher's doctrine. This is the perfect splendor. This is the perfect splendor. But on being pressed and questioned and cross-questioned about our own teacher's doctrine by the Blessed One, we are found empty, hollow and mistaken. So the Buddha shows him how silly his perfect splendor is. Can I even compare to the globe? How is it, Udayan? Is there an entirely pleasant world? Is there a practical way to realise an entirely pleasant world? Honourable Sir, it is taught in our own teacher's doctrine. There is an entirely pleasant world. There is a practical way to realise an entirely pleasant world. But Udayan, what is that practical way to realise an entirely pleasant world? Here we will observe, abandoning the killing of living beings, someone abstains from killing living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. Abandoning misconduct and sensual pleasures, he abstains from misconduct and sensual pleasures. Abandoning false speech, he abstains from false speech, or else he undertakes and practices some kind of asceticism. This is the practical way to realize an entirely pleasant world. What do you think, Udayan? On an occasion when he abandons the killing of living beings and abstains from killing living beings, does his self then feel only pleasure or both pleasure and pain? Both pleasure and pain, Venerable Sir. What do you think, Udayan? On an occasion when he abandons the taking of what is not given, and abstains from taking what is not given, when he abandons misconduct and sensual pleasures, and abstains from misconduct and sensual pleasures, when he abandons false speech, and abstains from false speech, does his self then feel only pleasure, or both pleasure and pain? Both pleasure and pain, Venerable Sir. What do you think, Udayan? On an occasion when he undertakes and practices some kind of asceticism, does his self then feel only pleasure, or both pleasure and pain? Both pleasure and pain, remember, sir. What do you think, Udayan? Does the realization of an entirely pleasant world come about by falling away of mixed pleasure and pain? The Blessed One has terminated the discussion. The Sublime One has terminated the discussion. But Udayan, why do you say that? Venerable Sir, it is taught in our own teacher's doctrine. There is an entirely pleasant world. There is a practical way to realise an entirely pleasant world. But on being pressed and questioned and cross-questioned about our own teacher's doctrine by the Blessed One, we are found empty, hollow and mistaken. Stop here for a moment. So here, the Buddha is making him see that when he practices these precepts, this person, he feels both pleasure and pain. Since he is feeling both pleasure and pain here and now, so it is expected that when he passes away, he will feel both pleasure and pain. So this brings to mind, like the people like to chant Amitabha Buddha's name, hoping to be reborn in the pure land, in the high heaven. But right now, you can see from this sutta, if you are chanting Amitabha's name, you are feeling pleasant as well as pain in this present lifetime. So that being so, it is expected that when you pass away, you will also experience both pleasure and pain. On the other hand, the Buddha's disciples, they can reach high states of jhana, where they feel only bliss. In that case, then they can be reborn in the world of bliss. But how is it, Venerable Sir, is there an entirely pleasant world? Is there a practical way to realize an entirely pleasant world? There is an entirely pleasant world, Udayan. There is a practical way to realize an entirely pleasant world. Venerable Sir, what is that practical way to realize an entirely pleasant world? Here, Udayan, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, in the third jhāna. This is the practical way to realize an entirely pleasant world. Remember, sir, that is not the practical way to realize an entirely pleasant world. At that point, an entirely pleasant world has already been realized. Udayan, at that point, an entirely pleasant world has not yet been realized. That is only the practical way to realize an entirely pleasant world. When this was said, the wanderer Sakulu Dayan's assembly made an uproar, saying very loudly and noisily, we are lost along with our own teacher's doctrines. We are lost along with our own teacher's doctrines. We know nothing higher than that. Stop here for a moment. So here, Udayan is discussing with the Buddha all this. about the Dhamma and his disciples couldn't understand a word of it. They were feeling very lost. They said they know nothing higher than their own teacher's doctrines. Then the wanderer, Sakul Udayan, quieted those wanderers and asked the Blessed One, Venerable Sir, at what point is an entirely pleasant world realized? Here Udayan, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a monk enters upon and abides in the fourth jhāna, which has neither pain nor pleasure, and utter purity of mindfulness and equanimity. He dwells with those deities who have arisen in an entirely pleasant world, and he talks with them and enters into conversation with them. It is at this point that an entirely pleasant world has been realized. I'll stop here for a moment. So here, when a person attains the fourth jhana, the Buddha says an entirely pleasant world has been realized, not even in the third jhana. According to the commentary of the Majjhima Nikaya, they say, why the Buddha says at this point an entirely pleasant world has been realized, they say because when somebody attains the fourth jhāna, he goes for rebirth in the third jhāna heaven which is entirely pleasant. But this doesn't seem to have much basis in the suttas. In the sutras, I think in the Anguttara Nikaya, there's one sutra where the Buddha says, when a person attains the fourth jhāna, and when he comes out of the fourth jhāna, if he sits, he sits on a celestial couch. If he walks, he walks on a celestial couch. When he stands, he's also like in heaven. When he lies down, he's also like in a celestial couch, like in heaven. In other words, is totally in comfort, totally blissed out, even when he just comes out of the 4th jhāna. That's why he's as though he's in an entirely pleasant world. Besides that, when a person attains the 4th jhāna, the Buddha says that the divine eye, the spiritual eye, opens. Although not for all monks, maybe half of them, and then because of this divine eye, he can see devas and devis and talk with them. It's as though he's already in heaven. Venerable Sir, surely it is for the sake of realizing that entirely pleasant world that monks lead the holy life under the Blessed One. It is not for the sake of realising the entirely pleasant world that monks lead the holy life under me. There are other states, Udain, higher and more sublime than that. And it is for the sake of realising them that monks lead the holy life under me. What are those higher and more sublime states, Venerable Sir, for the sake of realising which monks lead the holy life under the Blessed One? Here, Udain, the Tathagata appears in the world, Arahant Samasambuddha. So here, as in Sutta 51, Section 12 to 19, the Buddha describes how a lay person hears the Dhamma and then he has faith and renounces and practices the spiritual path. Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna. This Udayana is a high and most sublime state, for the sake of realizing which monks lead the holy life under me. Again, with the stilling of a pliant and sustained thought, a monk enters upon and abides in the second jhāna, third jhāna, fourth jhāna. This too, Dayan, is a higher and more sublime state for the sake of realizing which monks lead the holy life under me. Stop here for a moment. So here, Why is it that the Buddha describes the first jhāna, second jhāna, third jhāna, fourth jhāna? Because earlier he already talked about having attained the fourth jhāna. But just now they were talking about an entirely pleasant world, that pleasurable state, that pleasant state. The Buddha says it is not for that pleasant state that monks lead the holy life, but for the purpose of attaining these jhānas, because these jhānas lead to wisdom. lead to the abandoning of the hindrances left. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past lives. He recollects his many four past lives. There is one birth, two births, three. hundred, thousands, etc. Thus, with their aspects and particulars, he recollects his manifold past lives. This too, Dayan, is a higher and more sublime state, for the sake of realizing which monks lead the holy life under me. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, weary, steady, and attained to imperturbability, he directs it to the knowledge of passing away and reappearance of beings, etc. Thus with the divine eye, or heavenly eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions or karma. These two dimes is a higher and more sublime state for the sake of realizing which monks lead the holy life under me. Stop for a moment. So you see, you notice here, pay attention here, that actually the purpose of the holy life is to realize the Jhanas stated very clearly by the Buddha here. purpose of the holy life is to realize the four jhanas and following that to attain the higher knowledges, a recollection of past lives, the heavenly I mentioned here. So some people nowadays they belittle concentration and belittle the jhanas and belittle the psychic powers. But that's not what the Buddha says. The Buddha praises the Jhanas and praises the psychic powers, saying it is for the sake of this that monks live the holy life under him, to attain the Jhanas and to attain the Abhinaya's higher knowledges. And also you notice here, before a monk can attain the knowledge of the recollection of past lives, he has to attain the fourth Jhana first. After he has attained the fourth Jhana, Then the concentrated mind becomes purified, bright, unblemished, rid of imperfection, malleable, wielded, steady, and attained to imperturbability. Only with this state can you get this abhinaya, higher knowledges arise, knowledge of past lives, etc. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it actually is. This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering. Similarly for the asavas, the taints. When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated, there comes the knowledge. It is liberated. He understands. Birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. This too, Udayan, is a higher and more sublime state for the sake of realizing which monks lead the holy life under me. These who die are those higher and more sublime states, for the sake of realizing which monks lead the holy life under me. When this was said, the wondrous Akula Dayan said to the Blessed One, Magnificent Venerable Sir, the Blessed One has made the Dhamma clear in many ways. as though He were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to the Blessed One for refuge, and to the Dhamma, and to the Sangha of monks. I will receive the going forth under the Blessed One. I will receive the full ordination. When this was said, the wondrous Akuru Dain's assembly addressed him thus, Do not lead the holy life under recluse Gautama, Master Udain. Having been a teacher of Master Udain, do not live as a pupil. For Master Udain to do so would be as if a water jug were to become a pitcher. Do not lead the holy life under recluse Gautama, Master Udain. Having been a teacher of Master Udain, do not live as a pupil. That is how the wanderer Sakulu Dain's assembly obstructed him from leading the holy life under the Blessed One. That's the end of the sutta. So this last part, you see, these disciples of this Udain, they couldn't understand a word of what the Buddha was saying, so they could not appreciate the Buddha's Dhamma. And then they were afraid they'd lose their teacher, so they told him, don't go and follow this Samana Gautama, remain as our teacher. So it did not go forth. In this sutra, there are two things about this sutra. One is the comical part, some of these external aesthetics. They are so ignorant. They just keep talking about the splendor, but cannot really describe the splendor. And then the other thing that's More important, this sutra, the Buddha says very clearly, monks lead the holy life under him for a few reasons, for realizing the jhanas, up to the four jhanas, and then for realizing the abhinyas, the higher knowledges that culminate in the destruction of the asavas, that means arhanthood, attaining liberation, Okay, we go to next sutta, number 80, Vekanasa Sutta. To Vekanasa, thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove and at Atindika's Park. Then the wanderer Vekanasa went with the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he stood at one side, and in the Blessed One's presence, he uttered this exclamation, this is the perfect splendor, this is the perfect splendor. Now we have another guy here with his perfect splendor. But Kachana, why do you say this is the perfect splendor, this is the perfect splendor? What is that perfect splendor? Master Gautama, that splendor is the perfect splendor which is unsurpassed by any other splendor, higher or more sublime. But Kacana, what is that splendor that is unsurpassed by any other splendor, higher or more sublime? Master Gautama, that splendor is the perfect splendor that is unsurpassed by any other splendor, higher or more sublime. Kacana, you might continue for a long time in this way. So what follows is the same as the previous sutta. The Buddha shows him that he's talking nonsense. Yet you do not indicate what that splendor is. Kacana, There are these five courts of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. Sounds cognizable by the ear. Odors cognizable by the nose. Flavors cognizable by the tongue. Tangibles cognizable by the body that are wished for, desired, agreeable, and likable, connected with sensual desire and provocative of lust. These are the five courts of sensual pleasure. Now, Kacchana, the pleasure and joy that arise dependent on these five courts of sensual pleasure are called sensual pleasure. Thus, sensual pleasure arises through sensual pleasure. But beyond sensual pleasure, there is a pleasure higher than the sensual, and that is declared to be the highest among them. And this was said, the Wanderer V. Kanassa said, It is wonderful, Master Gautama. It is marvelous how well that has been expressed by Master Gautama. Thus, sensual pleasure arises through sensual pleasures. But beyond sensual pleasure, there is a pleasure higher than the sensual, and that is declared to be the highest among them. And the Buddha said, Kacchana, for you who are of another view, who accept another teaching, who approve of another teaching, pursue a different training, who follow a different teacher, it is hard to know what sensuality is, or what sensual pleasure is, or what the pleasure higher than the sensual is. But those monks who are arahants, with chains destroyed, who have lived a holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated to final knowledge, it is they who would know what sensuality is, what sensual pleasure is, and what the pleasure higher than the sensual is. And this was said, the Wanderer awakened us, I was angry and displeased. And he reviled his parish and censured the Blessed One, saying, the recluse Gotama will be worsted. He then said to the Blessed One, so then there are some recluses and Brahmins here who, without knowing the past and without seeing the future, yet claim, birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. What they say turns out to be ridiculous. It turns out to be mere words, empty and hollow. Stop here for a moment. So here, when the Buddha said that you, because you follow a different teacher, you don't know what sensual pleasure is, or the pleasure higher than the sensual is. So he got very angry. Actually, sensual pleasure, I guess he should know, but the pleasure higher than the sensual, he would not know. So he felt, He was put down and he got very angry. If any recluses and Brahmins without knowing the past and without seeing the future yet claim birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. They can be computed in accordance with the Dhamma. Rather, let the past be kaccana and let the future be. Let a wise man come who is honest and sincere, a man of rectitude. I instruct him, I teach him the Dhamma in such a way that by practicing as an instructor, he will soon know and see for himself. Thus, indeed, there rightly comes to be liberation from the bond, that is, from the bond of ignorance. Suppose Kacana, there were a young tender infant lying prone, bound by stout bonds at the four limbs, with the fifth at the neck. And later on, as a result of his growth and the maturing of his faculties, those bonds loosened. Then he would know, I am free, and there would be no more bondage. So too, let a wise man come, etc. I will teach him the Dhamma. Thus, indeed, there rightly comes to be liberation from the bond, that is, from the bond of ignorance. And this was said, the wanderer of Ekanasa said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama. Master Gautama has made the Dhamma clear in many ways, etc. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let the Blessed One remember me as a lay follower who has gone to him for refuge for life." That's the end of the sutta. So you see, when the Buddha, this last part, told him that if really a person doesn't know the past and cannot see the future, he claims that he the holy life has been lived, that he's not going to be reborn anymore, then he can be confuted in accordance with the Dhamma. That means it's more likely that this person, without knowing the past and seeing the future, can be liberated. The Buddha said, if an honest and sincere man, a man of gratitude, comes to me, a wise man, I can teach him and he can attain liberation. And this wanderer probably has a high regard for the Buddha and he believed the Buddha and he took refuge. There's not so much Dhamma here. Let's go to the next sutra which is quite good.

31-MN-81-Ghatikara-(2010-08-21).txt

It's going to be quite a long sutta, but never mind, we'll try. Number 81, Gatikara Sutta. Gatikara the potter is a very important sutta, famous sutta. Thus have I heard. On one occasion, the Blessed One was wandering among the coastlands together with a large sangha of monks. Then in a certain place beside the main road, the Blessed One smiled. It occurred to the rebel Ananda, what is the reason, what is the cause for the Blessed One's smile? The Tagarthas do not smile for no reason. So he arranged his upper rope on one shoulder and extending his hands in reverential salutation towards the Blessed One, asked him, Khenpo Sir, what is the reason, what is the cause for the Blessed One's smile? The Tathagatas do not smile for no reason. And the Buddha said, once Ananda, in this place there was a prosperous and busy market town called Weybalinga, with many inhabitants and crowded with people. Now the Blessed One Kasapa, Arahant Samasambuddha, lived near the market town Weybalinga. It was here in fact that the Blessed One Kasapa, Arahant Samasambuddha, had his monastery. It was here, in fact, that the Blessed One Kasapa, Arahant Sammasambuddha, recited and advised the Sangha of monks. Then the Venerable Ananda folded his patchwork globe in four and spreading it out, said to the Blessed One. Then, Venerable Sir, let the Blessed One be seated. Thus, this place would have been used by two Arahants, Sammasambuddhas. I'll stop here for a moment. in India where the Buddha walked. He said the previous Buddha, Kasapa. Kasapa was the previous Buddha to our Sakyamuni Buddha. And later you see that actually the Buddha in his previous life had met this Buddha Kasapa. And then he became a monk under him. So it's interesting. Such a long time has passed by in this world. Wherever we are, If you can see the past, many things have happened, whatever place we have been. The Blessed One sat down on the seat that had been made ready, and He addressed the Venerable Ananda thus, Once Ananda, in this place there was a prosperous and busy market town called Vevalinga, with many inhabitants and crowded with people. Now the Blessed One Kasapa, Arahant Samasambuddha, lived near the market town, Weyepalinga. It was here, in fact, that the Blessed One Kasapa, Arhatsama Sambuddha, had his monastery. It was here, in fact, that the Blessed One Kasapa, Arhatsama Sambuddha, resided and advised the Sangha of monks. In Vibalinga, the blessed one Kasapa, Arahant Sambuddha, had as a supporter, as his chief supporter, a potter named Gatikara. Gatikara, the potter, had as a friend, as his close friend, a Brahmin student named Jyotipala. Stop here for a while. So in this sutra, the Buddha is going to recall the past when he was born as the Bodhisatta named Jyotipala, a Brahmin student. And his good friend was Gatikara the potter. The potter in India is part of the working caste, low caste. The high caste is the blue blood, the warrior caste, nobles. And the Brahmin caste, the priest caste, these two are the high caste. The low caste is the merchant class, Vesas. worker class. The worker class, they are called the Sudas. So this Kwatikara belonged to the lower caste. But he was the chief supporter of the Buddha, Arhatsama Buddha Kasapa. One day, the potter Ghatikara addressed the Brahmin student Jyotipala thus, My dear Jyotipala, let us go and see the blessed one Kasapa, Arahant Samasambuddha. I hold that it is good to see that blessed one, Arahant Samasambuddha. The Brahmin student Jyotipala replied, Enough, my dear Ghatikara. What is the use of seeing that ball-painted recluse? A second time and third time, the potter Gatikara said, My dear Jyotipala, let us go and see the blessed one Kasapa, Arhant Samasambuddha. I hope that it is good to see that blessed one, Arhant Samasambuddha. And a second and a third time, the Brahmin student Jyotipala replied, Enough, my dear Gatikara. What is the use of seeing that ball-painted recluse? Then, my dear Jyotipala, let us take aloofa and bark powder and go to the river to bathe. Very well. Jyotipala replied, stop here for a moment. So here you see, Gatikara, he wanted to invite this Jyotipala, his friend, to see his teacher, whom he says is the Arahant Samasambuddha. But this Jyotipala refused to go because Jyotipala was a Brahmin belonging to a different religion and worshipping the Brahma as the creator god. So he thought of a way. Let's go to take a luffa. A luffa is a dried gourd. It is fibrous and is used as a sponge for scrubbing the body. So he said, let's go and take a bath. These Brahmins, they like to bathe in the river, soak themselves in the river three times before dawn and three times after dusk. So this Jyotipala agreed to go. So the potter Ghatikara and the brahmin student Jyotipala took aloofa and bath powder and went to the river to bathe. Then Gatikara said to Jyotipala, my dear Jyotipala, there is the monastery of the blessed one Kasapa, Arahan Samasambuddha, quite nearby. Let us go and see the blessed one Kasapa, Arahan Samasambuddha. I hold that it is good to see that blessed one, Arahan Samasambuddha. Jyotipala replied, enough my dear Gatikara, what is the use of seeing that ball-painted recluse? The second and third time, Gatikara said, My dear Jyotipala, there is the monastery of the Blessed One Kasapa, etc. And the second and third time, the Brahmin student Jyotipala replied, Enough, my dear Gatikara, what is the use of seeing that ball-pater recluse? Then the potter Gatikara sees the Brahmin student Jyotipala by the belt and said, My dear Jyotipala, there is the monastery of the Blessed One Kasapa, Arahant Samasambuddha, quite nearby. Let us go and see the Blessed One. Kasapa, Arhan Samasambuddha. I hope that it is good to see that blessed one, Arhan Samasambuddha. Then the Brahmin student Jyotipala undid his belt and said, enough my dear Ghatikara, what is the use of seeing them all painted recluse? Then when the Brahmin student Jyotipala had washed his head, the potter Gatikara seized him by the hair and said, My dear Jyotipala, there is the monastery of the Blessed One Kasapa, Arhatsama Sambuddha, quite nearby. Let us go and see the Blessed One Kasapa, Arhatsama Sambuddha. I hope that it is good to see that Blessed One, Arhatsama Sambuddha. Then the Brahmin student Jyotipala thought, It is wonderful, it is marvellous that this potter Gatikara who is of a different birth, should presume to seize me by the hair when we have washed our heads. Surely this can be no simple matter. And he said to the bottle Gatikara, you go as far as this, my dear Gatikara. I go as far as this, my dear Jyotipala. For so much do I hold that it is good to see that blessed one, Arahant Samasambuddha. Then my dear Gatikara, let go of me, let us visit him. I stop here for a moment. So you see, this Gatikara, he tried so hard to bring this Jyotipala, his good friend, to see the Buddha. Each time he refused. Asked him three times, so he refused. And then after bathing, asked him to go again three times, again he refused. And he pulled him by the belt. Pull him by the belt, also he refused to go. And then he felt there was no choice. Seize him by the hair, pull him by the hair. Now this Gatikara, being a low caste person, is what we call haram, not allowed to seize this, even touch the hair of this Brahmin, because this Brahmin is a high caste. Possibly, if this Brahmin reported to his other Brahmins, they might even kill this worker, Gatikara. So he was surprised that he dared to go so far to make him go to see the Buddha. Then his friend said, he's willing, he goes so far because he thinks it's very important to see the Buddha. Then Jyotipala agreed. So Gatikara, the potter, and Jyotipala, the Brahmin student, went to the Blessed One, Kasapa, Arahan, Samasambuddha. Gatikara, after paying homage to him, sat down at one side. While Jyotipala exchanged greetings with him, and when this courteous and amiable talk was finished, he too sat down at one side. Gatikara then said to the Blessed One, Kasapa, Arahan, Samasambuddha, Remember, sir, this is the Brahmin student Jyotipala, my friend, my close friend. Let the Blessed One teach him the Dhamma. Stop here for a moment. You see, according to legend, they say that the Buddha in his past life, Sakyamuni Buddha in his past life, met 24 Buddhas. And each of them predicted that one day he will become the Buddha Sakyamuni. And also that the Buddha in his past life made a vow to become a Samasambuddha. But you see here that it cannot really be true. If the Buddha actually made this vow to become a Sammasambuddha, he would be very happy to meet a Sammasambuddha. But here you see he had not much respect for the Sammasambuddha, refused to see him so many times. And eventually when he was pulled by the hair, And when he went, also he refused to pay respect to the Buddha. He just exchanged his greetings with the Buddha and sat down. So this legend is based on the Jataka stories and on the Paramis and all this, which is not in the Suttas, it's a later creation. In the Suttas we find, the Buddha said, he looked into the past, As far as he could see, that night, he probably didn't sleep the whole night. He looked into the past, 91 world cycles, and he said he only saw six Sammasambuddhas. In the suttas, there's no mention of 24 Buddhas or 28 Buddhas or 88 Buddhas, etc. Only six Sammasambuddhas are mentioned. And out of these six, our Sakyamuni Buddha in his past life only met one. met this Kasapa Buddha. And even in this Uttara you find that the Buddha never predicted, Kasapa Buddha never predicted that Jyotipala one day would be a Samaksambuddha. So anybody, it's up to whether that person takes the trouble to teach the Dhamma or not. Like our Buddha, after he was enlightened, he actually refused to teach. He wanted to be a Pacheka Buddha, but was persuaded to. Okay, then the Blessed One Kassapa, Arhatsama Sambuddha instructed, urged, roused and encouraged Gatikara the potter and Jyotipala the Brahmin student with an exposition of the Dhamma. At the conclusion of the exposition, having delighted and rejoiced in the Blessed One Kassapa's words. They rose from their seats and after paying homage to the blessed one, Kasapa, Arahant Samasambuddha, keeping him on their right, they departed. I'll stop here for a moment. So you see, this Jyotipala, when he came to see the Buddha, he didn't have much respect for the Buddha. But after hearing the Dhamma, he was willing to pay homage to the Buddha. That means he understood the Dhamma. Later you see, most likely, just hearing that Dhamma from the Buddha Kasapa, He attained this extreme entry. Then Jyotipala asked Ghatikara, now that you have heard this Dhamma, my dear Ghatikara, why don't you go forth from the home life into homelessness? And Ghatikara said, my dear Jyotipala, don't you know that I support my blind and aged parents? And Jyotipala said, then my dear Ghatikara, I shall go forth from the home life into homelessness. So Gatikara the potter and Jyotipala the brahmin student went to the blessed one Kasapa, Arhan Samasambuddha. After paying homage to him, they sat down at one side. And Gatikara the potter said to the blessed one Kasapa, Arhan Samasambuddha, Venerable Sir, this is the brahmin student Jyotipala, my friend, my close friend. let the Blessed One give him the going forth. And the Brahmin student Jyotipala received the going forth from the Blessed One, Kasapa, Arahant Samasambuddha, and he received the full ordination. So you see, just after listening to the Dhamma by the Buddha Kasapa, this Jyotipala, who earlier did not have faith, did not have respect for the Buddha, he understood the Dhamma and decided to go forth. It's very clear from here. that he must have attained stream entry. Then not long after Jyotipala, the Brahmin student had received the full ordination. A half month after he had received the full ordination, the blessed one Kasapa, Arhatsama Sambuddha, having stayed at Vibalinga as long as he chose, set out to wander towards Banaras. Wandering by stages, he eventually arrived at Benares, and there he went to live in the Deer Park at Isipatana. Now King Kiki of Kasi heard, it seems that the Blessed One Kasapa Arhatsamasambuddha has reached Benares and is living in the Deer Park at Isipatana. So he had a number of state carriages made ready, and mounting a state carriage, drove out from Benares with a full pomp of royalty, in order to see the Blessed One Kasapa Arahan Samasambuddha. He went thus as far as the road was possible for carriages, and then he got down from his carriage and went forward on foot to the Blessed One Kasapa Arahan Samasambuddha. After paying homage to him, he sat down at one side, and the Blessed One Kasapa Arahan Samasambuddha instructed, urged, roused and encouraged King Kiki of Kasi with an exposition of the Dhamma. At the conclusion of the exposition, King Kiki of Kasi said, Venerable Sir, let the Blessed One together with the Sangha of monks consent to accept tomorrow's meal from me. And the Blessed One Kassapa Arahan Samasambuddha accepted in silence. Then knowing that the Blessed One Kassapa Arahan Samasambuddha had accepted, he rose from his seat and after paying homage to him, keeping him on his right, he departed. Then when the night had ended, King Kiki of Kasi had good food of various kinds prepared in his own dwelling. red rice stored in the sheaf with the dark grains picked out, along with many sauces and curries. And he had the time announced to the Blessed One Kasapa, Arhatsama Sambuddha does. It is time, Venerable Sir, the meal is ready. Then, it being morning, the Blessed One Kasapa, Arhatsama Sambuddha dressed, and taking his bowl and outer robe, he went with the Sangha of monks to the dwelling of King Kiki of Kasi, and sat down on the seat made ready. Then, with his own hands, King Kiki of Kasi served and satisfied the Sangha of monks headed by the Buddha with the various kinds of good food. When the Blessed One Kasapa Arhatsamasambuddha had eaten and had withdrawn his hand from the bowl, King Kiki of Kasi took a low seat, sat down at one side and said, Remember, sir, let the Blessed One accept from me a residence for the rains in Benares that will be helpful for the Sangha. Enough, King. My residence for the rains has already been provided for. A second and third time, King Kiki of Kasi said, Rambosir, let the Blessed One accept from me a residence for the rains in Benares. That would be helpful for the Sangha. Enough, King. My residence for the rains has already been provided for. The King thought, the Blessed One Kasapa Arhatsamasambuddha does not accept from me a residence for the rains. And he was very disappointed and sad. Then he said, Venerable Sir, have you a better supporter than I am? And the Buddha said, I have, Great King. There is a market town called Weybalinga, where a potter named Gatikara lives. He is my supporter, my chief supporter. I'll stop here for a moment. So here you see, when the King Kiki invited the Buddha Kasapa to stay for the rains for three months, of the rains retreat in his place, which he is going to provide for the Buddha Kassapa, refused to accept, saying that he already has a place. Then the king said, you mean you have a better supporter than me? And the Buddha being so straightforward, he said, yes, I have. And he says he has this supporter named Gatikara. He's just a potter, a low caste man. Yet the Buddha says he's a better supporter than the king. And then he explains why. Now you great king thought, the blessed one Kasapa Arahan Samasambuddha does not accept from me a residence for the rains in Benares. And you were very disappointed and sad. But the potter Gatikara is not, and will not be so. The potter Gatikara has gone for refuge with the Buddha, Dhamma, and Sangha. He abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis for negligence. He has perfect confidence in the Buddha, the Dhamma, and the Sangha, and he possesses the virtues loved by noble ones. In other words, he is an Arya. He is free from doubt about suffering, about the origin of suffering, about the cessation of suffering, about the way leading to the cessation of suffering. He eats only in one part of the day. He observes celibacy. He is virtuous, of good character. He has laid aside gems and gold. He has given up gold and silver, that is money. He does not dig the ground for clay. Using a pig with his own hand, what is left over from embankments or thrown up by rats, he brings home in a carrier. When he has made a pot, he says, let anyone who likes set down some selected rice or selected beans or selected lentils, and let him take away whatever he likes. He supports his blind and aged parents. Having destroyed the five lower fetters, he is one who will reappear spontaneously in the pure boats and there attain final Nibbana without ever returning from that world." I'll stop here for a moment. So here the Buddha, Asapa, is making clear to the king why Gatikara is a better supporter because Dattakara is an ariya, a third fruition ariya. So for somebody like the Buddha, it doesn't mean this person is a king or is the richest man in the whole country. Then he is a good supporter. The Buddha's standard is that. This Gatikara is a man who knows the Dhamma, who practices the Dhamma, is an Arya. That's why to the Buddha, this Gatikara is a better supporter. On one occasion, the Buddha said, when I was living at Vibalinga, it being morning, I dressed, and taking my bowl and outer robe, I went to the potter, Gatikara's parents, and asked them, where has the potter gone, please? And they said, remember sir, your supporter has gone out, but take rice from the cauldron and sauce from the saucepan and eat. I did so and went away. Then the potter Gatikara went to his parents and asked, who has taken rice from the cauldron and sauce from the saucepan, eaten and gone away? My dear, the blessed one Kasapa, Arahant Samasambuddha did. Then the potter Gatikara thought, it is a gain for me. It is great. It is a great gain for me that the blessed one Kasapa, Arahant Samasambuddha relies on me thus. And delight and happiness never left him for a half month, or his parents for a week. Stop here for a moment. So here, normally according to the monk's rules, When a monk goes for alms round, the food, even in a house or in a monastery, when they offer food to a monk, it has to be handed to the monk's hands, given personally to the monk's hands. Then only it is considered offered. But here, in this case, when the Buddha Kassapa went to Kathikara's house, Kathikara was not in the house. And his blind parents, knowing that it was the Buddha, just asked him to help himself. And he helped himself, took away the food and ran away. So when Bhattacara came back, he asked who took the rice. And then his parents told him the Buddha took. He was so happy that the Buddha sort of treated him as somebody very close, that even without offering, the Buddha takes it. So he was delighted and happy for two weeks, a whole two weeks, and his parents were delighted and happy for a whole week. On another occasion, when I was living at Weybalinga, it being morning, I dressed, and taking my bowl and outer robe, I went to the potter, Gatikara's parents, and asked them, where has the potter gone, please? Uncle sir, your supporter has gone out, but take some porridge from the vessel and sauce from the saucepan and eat. I did so and went away. Then the potter Gatikara went to his parents and asked, who has taken porridge from the vessel and sauce from the saucepan, eaten and gone away? My dear, the blessed one Kasapa, Arhatsamasambuddha did. Then the potter Gatikara thought, it is a gain for me. It is a great gain for me that the blessed one Kasapa, Arhatsamasambuddha relies on me thus. And delight and happiness never left him for a half month or his parents for a week. Stop it for a moment. So in a similar way, on another day, this occurred again. Again, he was delighted. non-stop for two weeks and his parents for a week. On another occasion, when I was living at Weybalinga, my hut leaked, that means my kuti leaked. Then I addressed the monks thus, go monks and find out if there is any grass at the potter Gatikara's house. Venerable Sir, there is no grass at the potter Gatikara's house, but there is the grass thatch on his roof. Go monks and remove the grass from the potter Gatikara's house. They did so. Then the potter, Gatikara's parents asked the monks, who is removing the grass from the house? Sister, the hut of the blessed one Kasapa Arahan Samasambuddha is leaking. And they said, take it, venerable sirs, take it and bless you. Then the potter Gatikara went to his parents and asked, who has removed the grass from the roof? The monks did, my dear, the hut of the blessed one Kasapa Arahan Samasambuddha is leaking. Then the potter Gatikara thought, it is a gain for me, it is a great gain for me that the blessed one Kasapa Arhatsamasambuddha relies on me thus and the delight and happiness never left him for a half month or his parents for a week. Then that house remained three whole months with the sky for a roof and yet no rain came in. Such is the potter Gatikara. And the king said, it is a gain for the potter Gatikara. It's a great gain for him that the blessed one Kasapa Arahan Sama Sambuddha relies on him thus. Stop here for a moment. So this last part is quite interesting. When the Buddha's kuti was leaking, that means the Buddha's kuti had this atap roof, this grass, grass thatched roof. So because it was leaking, there was a hole in it. The Buddha asked his monks to get it from Gatikara, but Gatikara did not have a store of this dry grass, so the Buddha asked them to remove it from his roof, and they did so. Gatikara and his parents were overjoyed. Gatikara for two weeks and his parents for one week, and for the whole three months of of the rains, probably it was the rain season. It rained everywhere except on that roof. Then King Kiki of Kasi dispatched to the Potter Gatikara 500 cartloads of red rice stored in the sheaf, and also source materials to go with it. Then the king's men went to the Potter Gatikara and told him, Remember sir, there are 500 cartloads of red rice stored in the sheaf, and also source materials to go with it, dispatched to you by King Kiki of Kasi. Please accept them. And he said, the king is very busy and has much to do. I have enough. Let this be for the king himself. Now Ananda, you may think thus, certainly someone else was the Brahmin student Jyotipala on that occasion. But it should not be regarded thus. I was the Brahmin student Jyotipala on that occasion. That is what the Blessed One said. The verbal Ananda was satisfied and delighted in the Blessed One's words. That's the end of the sutra. So this last part, when the king knew that the Buddha and the Sangha of monks was going to be supported for the whole Vassa rain season by Gatikara. He dispatched 500 cartloads of rice, et cetera. But this Gatikara just didn't want to accept it. He said he has enough. So he's not a greedy fellow. So this sutra is extremely informative as to the past life of the Buddha. This is the only one sutra in the whole of the Nikayas, out of 5,000 sutras, that mentions our Buddha in his previous life, having met another Buddha. This is the only one. So you can see from here, You see, when we read suttas, there's a lot of implications. We have to think carefully, and then we can understand a lot of things. Firstly, you can see from this sutta that the Buddha, in this lifetime, under the Buddha Kassapa, he must have attained stream entry. And after attaining stream entry, he became a monk under this Buddha Kassapa. And then, from there, He was reborn, this is mentioned in some other suttas. After that lifetime, he was reborn in the Tusita heaven, where he was there for quite a long time. And after the Tusita heaven, he came down as this Siddhartha Gautama, his last light. And in the Vinaya books, it is mentioned that our Siddhartha Gautama, as a young boy, he could enter the first jhāna under the jambu tree. And in the suttas, the Buddha says all these meditative states are not attained in the heavens, it is attained in the human realm. Which means the first jhāna that Siddhartha Gautama practiced, he could He must have attained it when he was a monk under the Buddha Kassapa. So he had already attained stream entry in that lifetime. And on top of that he attained the first jhana. It is logical that he must have become a second fruition ariya, a Sakadagamin. Sakadagamin already under the Buddha Kassapa. Now according to the Sutas, Asaka the Gamin is called a once-returner. That means he goes to heaven and after that he comes back to be a human being for one last time. He is a once-returner. He comes back one last time as a human being. As a human being he must enter Nibbana. That explains very clearly why our Siddhartha Gautama as a young man at the age of 29 Having just married and having just had a son with such a good family background, such a good life, he just left the parents, even though his parents cried and wailed. In front of his parents, he cut off his hair, put on the yellow robe and walked out of the house. Parents pleaded with him not to go also in front of them. This ordinary person cannot do. It's only an aria. Because an aria, his time is ripe already. Just like a durian fruit. A ripe fruit, you don't need the wind to shake it. It will just drop by itself. So when a person's time has come, he just has to go off. So that explains why the Buddha in his last life as Siddhartha Gautama left and struggled so hard and attained enlightenment. You see, when the Buddha in his last life, he struggled so hard, he could not attain enlightenment until he recollected his past life. When he recollected his past life, then he realized that he had been a monk under the Buddha Kassapa. And when he remembered that lifetime, all the Dhamma that he had learned came back to him. Without the Dhamma, nobody can become enlightened. So when he remembered the Dhamma he had learned, then he contemplated on the Four Noble Truths. Then when he contemplated on the Four Noble Truths, then only he became enlightened. Okay, we'll stop here. Anything to discuss? You see, it is mentioned that this world cycle, we will have five Sammasambuddhas. So three have already gone by before our Sakyamuni Buddha. And it seems that all these Buddhas, they appear in this place of India called Majjhima Padesa. Majjhima Padesa is a middle country. So in the Ganges Valley. That's why the Buddha was also around that area, our present Sakyamuni Buddha. That's why when he came to that place, he smiled. He smiled and then Venerable Ananda asked him. So they are all around that area. So you see, because of this word Majjhima Hadesa, they translated into Chinese as Zhongguo. Middle country, they translated as Zhongguo. So, a lot of Mahayana monks, in their books, they say all the Buddhas appear in China because of the word Chung Ko. That's why they have this legend that Maha Kasapa is now in deep Samadhi in Chicken Foot Mountain in China, waiting for the next Buddha to come. Of course, there's no such thing. The Arhat has entered Nirvana. He doesn't enter Samadhi to wait for the Buddha. So a lot of these stories are way out. Okay, shall we end? Yeah? Do you have any questions? Yeah, okay. Two things. One thing is the Buddha made these precepts for the monks, but he is not bound by these precepts. Because you must realize a lot of these precepts, if a monk breaks the precepts, there is no moral misconduct. A lot of these precepts were made by the Buddha just to give a good image of the Sangha, like the food has to be offered in the monk's hands and all that, just to give a good... But the Buddha also said that we should not be too attached to these precepts, because if a monk is too attached to these precepts, then he cannot become a Sotapanna. Because when a person becomes a sotapanna, three factors are eliminated. One of them is sila-bhatta-paramassa, attachment to sila, rules, and bhatta. Bhatta is all the observances, all the religious observances. So the Buddha said we must understand the purpose. Whatever we do, we must understand, for example, these precepts, there is a purpose for them. So like in this case, since the Buddha Kassapa is so close to this Gatikara, that he knows that if he takes by himself, Gatikara is not going to be offended. So in the same way, sometimes, like forest monks, there are certain close supporters. Even though there is a rule that a monk should not ask something from a lay supporter unless he has given an invitation, that means he has invited the monk to ask whenever he needs something. But there are certain supporters we know that are very close to us. We know they are going to be very happy if we ask them for something, provided it's not overboard, something ordinary, not something that is too expensive or something. And if we know that this layperson is going to be happy to provide, then we ask, even though he does not give the invitation. So we have to see the situation. This attachment to rules and rituals is, as I mentioned, that we must know the purpose of the rules and not to follow them blindly. For example, There is a rule forbidding a monk to touch a lady out of lust. So because of that, for example in Thailand, monks try to have no contact with women at all. That's why when women offer food or anything to a monk, A Thai monk will put out a cloth. He does not accept the thing directly from the woman's hands. He puts out a cloth for the woman to put the thing. Although there is such a rule, we must not go too far. For example, to me, my personal opinion, of course some monks may not agree, If I see a woman about to fall down, stumbling, I think I should go and help her so that she doesn't fall on her face or something. So we have to use our wisdom not to be so attached. You see a woman falling also, you refuse to help her and she falls on the ground. Or if a woman falls into the drain or something, you need your help, you go and pull her out. Doesn't matter whether it's a woman, or a man, or a dog, or anything, animal. Needs your help, you just help. I don't think so much. You think of all your precepts, oh, I cannot touch that woman. Cannot help her out of the drain. There's this attachment. So we have to use our wisdom. There's no hard and fast rule. No, no. But of course, having said that, also we have to be Very careful that we don't make some excuse to break the precept. Sometimes some monks, because our mind is very cunning, can always think up some excuse not to hold the precept. So you have to be very careful. For example, money precept. Some monks say, this is a modern world. Without money, you cannot travel and all these things. So it's all right to accept money. But then, you must know, even though accepting money is not a major precept, but it can create a very poor image of the monk, bad image of the monk. Also, if a monk accepts money, then There's the danger that he will use it in the wrong way to enjoy what he should not enjoy. That's why the Buddha forbade monks from possessing money. You have to be careful. Okay, let's stop here.

32-MN-82-Ratthapala-(2010-08-22).txt

Okay, today is the 22nd of August, 2010, and we come to Majjhima Nikaya Sutta 82, Rattapala Sutta on Rattapala. This Sutta is a very interesting Sutta. This talk tonight is the 34th in the series on the Majjhima Nikaya, 34th. Thus have I heard On one occasion, the Blessed One was wandering in the Kuru country with a large sangha of monks, and eventually he arrived at a Kuru town named Thula Kothita. The Brahmin householders of Thula Kothita heard the recluse Gotama, the son of the Sakyans, who went forth from a Sakyan clan. has been wandering in the Kuru country with a large Sangha of monks and has come to Thulakotita. A good report of Master Gautama has been spread to this effect. That blessed one is Arahant Sammasambuddha, perfect in true knowledge and conduct, sublime knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed, He declares this world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins, its princes and its people, which He has Himself realized with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and He reveals a holy life that is utterly perfect and pure. Now it is good to see such arahants. Then the Brahmin Householders of Tula-Kotita went to the Blessed One. Some paid homage to the Blessed One and sat down at one side. Some exchanged greetings with Him, and when this courteous and amiable talk was finished, sat down at one side. Some extended their hands in reverential salutation towards the Blessed One. and sat down at one side. Some pronounced their name and clan in the Blessed One's presence and sat down at one side. Some kept silent and sat down at one side. When they were seated, the Blessed One instructed, urged, roused, and encouraged them with talk on the Dhamma. At that time, a clansman named Rathapala, the son of the leading clan in that same Thulakothita, was sitting in the assembly. Then it occurred to him, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life. Utterly perfect and pure as a polished shell, suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Then the Brahmin householders of Tula-Kotita, having been instructed, urged, roused and encouraged by the Blessed One, withdrew under Dhamma, delighted and rejoiced in His words. They then rose from their seats, and after paying homage to Him, they departed, keeping Him on their right. Soon after they had gone, the clansman Rathapala went to the Blessed One, and after paying homage to Him, he sat down at one side. and said to the Blessed One, Humble Sir, as I understand the Dharma taught by the Blessed One, it is not easy while living in a home to lead a holy life, utterly perfect and pure as a polished shell. Humble Sir, I wish to shave off my hair and beard, put on the yellow robe and go forth from the home life into homelessness. I would receive the going forth under the Blessed One. I would receive the full ordination. Have you been permitted by your parents, Rattapala, to go forth from the home life into homelessness? No, Venerable Sir, I have not been permitted by my parents. Rattapala, the Tathagatas do not give the going forth to anyone who does not have his parents' permission. Venerable Sir, I shall see to it that my parents permit me to go forth from the home life into homelessness. Stop here for a moment. This, the Buddha made a precept that if somebody wants to ordain, he has to get the parent's permission. This came about because the Buddha ordained his son, Tahula, at a very young age. And the Buddha's father said that he was very pained by this. he said when the Buddha left the house he was already very hurt and then now when the grandson at that time maybe at the age of six or seven years old left to become a novice monk he said it pained him to the bone so he asked the Buddha to next time if somebody wants to renounce to get the parents' permission, so the Buddha made this precept. You can see from the original story that it is meant more for youngsters who are under the guardian of their parents. So this precept, even though there is such a ruling, but if somebody ordains without the parents' permission, after that he is considered ordained. So it is up to the preceptor whether he wants to insist that somebody get the parent's permission or not. Then the clansman Rattapala rose from his seat, and after paying homage to the Blessed One, he departed, keeping Him on his right. He went to his parents and told them, Mother and Father, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. I wish to shave off my hair and beard. Put on the yellow robe and go forth from the home life into homelessness. Give me permission to go forth from the home life into home. When he had said this, his parents replied, Dear Rathapala, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort. You know nothing of suffering, dear Rathapala. Even in case of your death, we would lose you unwillingly. So how could we give you our permission to go forth from the home life into homelessness while you are still living? For the second time, for the third time, the clansman Rathapala said to his parents, Mother and Father, give me permission to go forth from the home life into homelessness. For the third time, his parents replied, Dear Rathapala, you are our only son, dear and beloved, etc, etc. How could we give you our permission to go forth from the home life into homelessness while you are still living? Then not receiving his parents' permission to go forth, the clansman Ratapala lay down there on the bare floor, saying, right here I shall either die or receive the going forth. Then the clansman Rathapala's parents said to him, Dear Rathapala, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort. You know nothing of suffering, dear Rathapala. Get up, dear Rathapala. Eat, drink and amuse yourself. While eating, drinking and amusing yourself, you can be happy, enjoying sensual pleasures. and making merit. We do not permit you to go forth from the home life into homelessness. Even in the case of your death, we would lose you unwillingly. So how could we give you our permission to go forth from the home life into homelessness while you are still living?" When this was said, the clansman Rattapala was silent. For the second time, for the third time, his parents said the same thing to him. Dear Rattapala, You are our only son, dear and beloved, etc. How could we give you our permission to go forth from the home life into homelessness while you are still living? For the third time, the clansman Rathapala was silent. Stop here for a moment. So this Rathapala was very determined to get the parents' permission because the Buddha said he has to get the parents' permission. So he lay down there, refused to get up, refused to eat. or drink, so he was fasting, so his parents pleaded with him, kept quiet. Then the clansman Rattapala's parents went to his friends and said to them, Dears, the clansman Rattapala has laid down on the bare floor, having said, Right here I shall either die or receive the going forth. Come, dears, go to the clansman Rattapala and say to him, Friend Rattapala, you are your parents' only son, dear and beloved, etc. Get up, friend Rattapala, eat, drink and amuse yourself. How could your parents give you their permission to go forth from the home life into homelessness while you are still living? Then the clansman Rattapala's friends went to him and said, Friend Rattapala, you are your parents' only son, dear and beloved. You have been raised in comfort, brought up in comfort. You know nothing of suffering. Dear Rathapala, get up, friend Rathapala. Eat, drink and amuse yourself. While eating, drinking and amusing yourself, you can be happy, enjoying sensual pleasures and making merit. Your parents do not permit you to go forth from the home life into homelessness. Even in case of your death, they would lose you unwillingly. So how could they give you their permission to go forth from the home life into homelessness while you are still living? When this was said, the clansman Rathapala was silent. For the second time and for the third time, his friend said to him, friend Rathapala, You are your parents' only son, etc. How could they give you their permission to go forth from the home life into homelessness while you are still living? For the third time, the clansman Rathapala was silent. Then the clansman Rathapala's friends went to his parents and said to them, Mother and Father, the clansman Rathapala is lying down there on the bare floor, having said, Right here I shall either die or get the going forth. Now, if you do not give him your permission to go forth from the home life into homelessness, he will die there. But if you give him your permission, you will see him after he has gone. And if he does not enjoy the going forth, what else can he do then but return here? So give him your permission to go forth from the home life into homelessness. Then, dears, we give the clansman Rathapala permission to go forth from the home life into homelessness. But when he has gone forth, he must visit his parents. Then the clansman Rathapala's friends went to him and told him, get up, friend Rathapala. Your parents permit you to go forth from the home life into homelessness. But when you have gone forth, you must visit your parents. The clansman Rathapala then got up. And when he had regained his strength, He went to the Blessed One, and after paying homage to Him, he sat down at one side and told Him, Venerable Sir, I have my parents' permission to go forth from the home life into homelessness. Let the Blessed One give me the going forth. Then the clansman Rattapala received the going forth under the Blessed One. He received the full ordination. that not long after the Venerable Rattapala had received the full ordination, a half-month after he had received the full ordination, the Blessed One, having stayed at Ula-Kotita as long as he chose, set out to wander towards Savatthi. Wandering by stages, he eventually arrived at Savatthi, and there he lived at Savatthi in Jeta's Grove, in Atapindika's Park. Before long, dwelling alone, withdrawn, diligent, ardent and resolute, the Venerable Rattapala, by realizing for himself with direct knowledge, here now entered the pond and abided in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew, earth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. And the verbal Raktapala became one of the arahants. Then the Venerable Rathapala went to the Blessed One, and after paying homage to him, he sat down at one side and told him, Venerable Sir, I wish to visit my parents if I have the Blessed One's permission. Then the Blessed One penetrated mentally the thoughts in Venerable Rathapala's mind, and he knew that the clansman Rathapala was incapable of abandoning the training and returning to the low life. He told him, now is the time, Rathapala, to do as you think fit. Let's stop here for a moment. So although here the sutra says, before long, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Rattapala, by realizing for himself with direct knowledge here now, entered the pond and abided in the supreme goal of the holy life. Actually, it must have been a few years before he became enlightened. Then the Venerable Rattapala rose from his seat, and after paying homage to the Blessed One, he departed. keeping him on his right. He then set his resting place in order, and taking his bowl and outer robe, set out to wander towards Tula-Kotita. Wandering by stages, he eventually arrived at Tula-Kotita. There he lived in Tula-Kotita, in King Kauravya's Megachira Garden. Then when it was morning, he dressed, and taking his bowl and outer robe, went into Tula-Kotita for alms. As he was wandering for alms from house to house in Tula-Kotita, He came to his own father's house. On that occasion, the Venerable Rattapala's father was sitting in the hall of the central door, having his hair dressed. When he saw the Venerable Rattapala coming in the distance, he said, Our only son, dear and beloved, was made to go forth by these ball-painted recluses. Then at his own father's house, the Venerable Rattapala received neither alms nor a polite refusal. Instead, he received only abuse. Just then, a slave woman belonging to one of his relatives was about to throw away some old porridge. Seeing this, the rebel Rathapala said to her, Sister, if that stuff is to be thrown away, then pour it into my bowl here. While she was doing so, she recognized the characteristic features of his hands, his feet, and his voice. Then he went to his mother and said, Please know, my lady, that my lord's son Rathapala has arrived. The mother said, gracious, if what you say is true, you are no longer a slave. Stop here for a moment. So you see, when he went back to his own house, I think his father did not recognize him after so many years. So abused him, chased him away. So when he walked away, he saw the slave about to pour away overnight porridge. asked her to pour into his bowl. And when she did so, she recognized him. So told the mother. The mother was surprised. Then the Venerable Rathapala's mother went to his father and said, please know, householder, they say that the clansman Rathapala has arrived. Just then the Venerable Rathapala was eating the old porridge by the wall of a certain shelter. His father went to him and said, Rattapala, my dear, surely there is, and you'll be eating old porridge. Is there not your own house to go to? Stop here. So here the father saw him eating this old porridge, could hardly speak, could not finish his sentence. And Rathapala said, how could we have a house, householder, when we have gone forth from the home life into homelessness? We are homeless, householder. We went to your house, but we received neither alms nor a polite refusal there. Instead, we received only abuse. Come, dear Rathapala, let us go to the house. Enough, householder. My meal for today is finished. Then, dear Rathapala, consent to accept tomorrow's meal. The verbal Rathapala consented in silence. Stop here for a moment. So here you see, he addressed his father as householder. In Mandarin, we would say ji su, gu su, gui si. So he said, we went to your house. You didn't offer us any food. He said, you abuse us. His father asked him to go home. He said, we don't have a home to go to. His father invited him. for the next day's meal. Then, knowing that the Venerable Rattapala had consented, his father went back to his own house where he had gold coins and bullion made into a large heap and covered it with mats. Then he told the Venerable Rattapala's former wives, come, daughters-in-law, adorn yourselves with ornaments in the way Rattapala found you most dear and lovable. When night had ended, the Venerable Rathapala's father had good food of various kinds prepared in his own house and had the time announced to the Venerable Rathapala. It is time, dear Rathapala, the meal is ready. Then it being morning, Venerable Rathapala dressed, and taking his bowl and outer robe, he went to his own father's house and sat down on the seat made ready. Then his father had the pile of gold coins and bullion uncovered and said, Dear Rathapala, this is your maternal fortune. Your paternal fortune is another, and your ancestral fortune is yet another. Dear Rathapala, you can enjoy the wealth and make merit. Come then, dear, abandon the training and return to the low life. Enjoy the wealth and make merit. Stop here for a moment. So here, when Rathapala came back to the house, his father brought out all the property from the mother's side, gold coins and bullion. And then he said, this is only your mother's property, your father's property has still not come out. And your grandparents' properties also are not here. In other words, there's a lot of wealth in this family. Be a layman, enjoy life. At the same time, you can make merit. And then the father also asked the former wives to dress up very nicely. Last time, in the Buddha's days, they did not have banks. So your money, you had to hide it somewhere. So this rich man, he took out his hidden property. And Ratapala said, householder, if you would follow my advice, then have this pile of gold coins and bullion loaded on carts and carried away to be dumped midstream in the river Ganges. Why is that? Because, householder, on account of this, there will arise for you sorrow, lamentation, pain, grief, and despair. Then the Venerable Rattapala's former wives clasped his feet and said to him, What are they like, my Lord's son, the nymphs for whose sake you lead the holy life? And he said, We do not lead the holy life for the sake of nymph sisters. And they said, Our Lord's son Rattapala calls his sisters. They cried and right there they fainted. Then the Venerable Rattapala told his father, Householder, if there is a meal to be given, then give it. Do not harass us. And his father said, eat then, dear Rathapala. The meal is ready. Stop here for a moment. So here you see, he's very blunt to his father. Instead of appreciating his father's loads of money, he said, if you listen to me, throw away all this property in the River Ganges. Why? Because if you are attached to it, it will cause you sorrow, lamentation, pain, grief, and despair later. So his former wife claps his feet and asks him, what are they like, the nymphs, the heavenly nymphs, for whom, whose sake you lead the holy life? These Indians have a belief that if a person becomes a monk, it is very likely that that person will be reborn in heaven. So his former wife thought, it's for the sake of being reborn in heaven and having a lot of celestial nymphs as his wives that he renounced. But he said that's not the aim of leading the holy life. He called them sisters and they fainted. Then he told his father, don't harass us. If you want to give us a meal, just give us a meal. His father asked him to eat. Then with his own hands, the Venerable Rattapala's father served and satisfied him with the various kinds of good food. When the Venerable Rattapala had eaten and had withdrawn his hand from the bowl, he stood up and uttered these stanzas. Behold, a puppet here pranked out, a body built up out of saws, sick, an object for concern, where no stability abides. Behold a figure here, pranked out, with jewellery and earrings too, a skeleton wrapped up in skin, made attractive by its clothes. Its feet adorned with henna dye and powder smeared upon its face. It may be guileful, but not a seeker of the further shore. Its hair is dressed in eightfold plates, and anguin smeared upon its eyes. It may be guileful, but not a seeker of the further shore. The filthy body well adorned, like a new painted angwen pot. It may be guileful, but not a seeker of the further shore. The deer hunter set out the snare, but the deer did not spring the trap. We ate the bait and now depart, leaving the hunters to lament." Stop there for a moment. So you see, he's very blunt with this. parents and former wives. He is saying his former wives look just like a puppet, all dressed up in jewellery and earrings and attractive clothes, feet adorned with henna dye and powder smeared upon his face. He may fool an ordinary man, but not seeker of the furthest shore, cultivator. He said it's a filthy body, well adorned, just like a deer hunter who wants to trap the deer. But he said it's eaten and he left, he's leaving the hunters to lament. So he's extremely blunt to his parents. After the Venerable Rathapala had stood up and uttered these stanzas, he went to King Kuravya's Migacira Garden and sat down at the root of a tree for the days abiding. Then King Kuravya addressed his gamekeeper thus, Good gamekeeper, tidy up the Migacira Garden so that we may go to the Pleasure Garden to see a pleasing spot. Yes, sire, he replied. Now, while he was tidying up the Migacira Garden, The gamekeeper saw the rebel Rattapala seated at the root of a tree for the days abiding. When he saw him, he went to King Kauravya and told him, Sire, the Migacira garden has been tidied up. The clansman Rattapala is there, the son of the leading clan in this same Tulapothita of whom you have always spoken highly. He is seated at the root of a tree for the days abiding. And the king said, then good Migawa, enough of the pleasure garden for today. Now we shall go to pay respects to that master Rattapala. Then saying, give away all the food that has been prepared there. King Kauravya had a number of state carriages prepared, and mounting one of them accompanied by the other carriages, he drove out from Tulakottita with a full pump of royalty to see the venerable Rattapala. He drove thus as far as the road was possible for carriages. And then he dismounted from his carriage and went forward on foot with the following of the most eminent officials to where the Venerable Rathapala was. He exchanged greetings with the Venerable Rathapala. And when this courteous and amiable talk was finished, he stood at one side and said, Here is an elephant rug. Let Master Rathapala be seated on it. There is no need, Great King. Sit down. I am sitting on my own mat. Stop here for a moment. So this King Kuravia evidently, he has a high regard for this rebel Rattapala. So when he heard that Rattapala had come back, quickly went to see him. King Kuravia sat down on a seat made ready and said, Master Rattapala, there are four kinds of loss Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe and go forth from the home life into homelessness. What are the four? They are lost through aging, lost through sickness, loss of wealth and loss of relatives. And what is lost through aging? Here, Master Rathapala, someone is old, aged, burdened with years, advanced in life, come to the last stage. He considers thus, I am old, aged, burdened with years, advanced in life, come to the last stage. It is no longer easy for me to acquire unacquired wealth or to augment wealth already acquired. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Because he has undergone that loss through aging, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness. This is called loss through aging. But Master Rathapala is now still young, a black-haired young man endowed with the blessing of youth in the prime of life. Master Rathapala has not undergone any loss through aging, but has he known or seen or heard that he has gone forth from the home life into homelessness? And what is lost through sickness? Here Master Rathapala, someone is afflicted, suffering and gravely ill. He considers thus, I am afflicted, suffering and gravely ill. It is no longer easy for me to acquire unacquired wealth, etc. Because he has undergone that loss through sickness, he goes forth from the home life into homelessness. This is called loss through sickness. But Master Rattapala now is free from illness and affliction. He possesses a good digestion that is neither too cool nor too warm for but medium. Master Rattapala has not undergone any loss through sickness. What has he known or seen or heard? That he has gone forth from the go-home life into homelessness. And what is loss of wealth? Here Master Ratapalak, someone is rich of great wealth, of great possessions. Gradually his wealth dwindles away. He considers thus, formerly I was rich of great wealth, of great possessions. Gradually my wealth has dwindled away. It is no longer easy for me to acquire unacquired wealth, etc. Because he has undergone that loss of wealth, he goes forth from the home life into homelessness. This is called loss of wealth. But Master Rattapala is the son of the leading clan in this same Tula-Gotita. Master Rattapala has not undergone any loss of wealth. But has he known or seen or heard that he has gone forth from the home life into homelessness? And what is loss of relatives? Here, Master Rattapala, someone has many friends and companions, kinsmen and relatives. Gradually, those relatives of his dwindled away. He considers thus, formerly I had many friends and companions, kinsmen and relatives. Gradually, those relatives of mine have dwindled away. It is no longer easy for me to acquire unacquired wealth, etc. Because he has undergone that loss of relatives, he goes forth from the home life into homelessness. This is called loss of relatives. Master Rattapala has many friends and companions, kinsmen and relatives in this same Thulakottita. Master Rattapala has not undergone any loss of relatives, but has he known or seen or heard that he has gone forth from the home life into homelessness. Master Rattapala, these are the four kinds of loss. Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe and go forth from the home life into homelessness. Master Rattapala has not undergone any of these, but has he known or seen or heard that he has gone forth from the home life into homelessness. And Venerable Rathapala said, Great King, Maharaja, there are four summaries of the Dhamma that have been taught by the Blessed One who knows and sees, Arhats, Samasambuddha. Knowing and seeing and hearing them, I went forth from the home life into homelessness. What are the four? 1. Life in any world is unstable, it is swept away. This is the first summary of the Dhamma taught by the Blessed One who knows and sees, Arahant Samasambuddha. Knowing and seeing and hearing this, I went forth from the home life into homelessness. 2. Life in any world has no shelter and no protector. This is the second summary of the Dhamma taught by the Blessed One who knows and sees, Arhats, Samasambuddhas, etc. 3. Life in any world has nothing of its own. One has to leave all and pass on. This is the third summary of the Dhamma taught by the Blessed One who knows and sees, Arhats, Samasambuddhas, etc. Four, life in any world is incomplete, insatiate, the slave of craving. This is the fourth summary of the Dhamma taught by the Blessed One who knows and sees, Arahant, Sammasambuddha, etc. Great King, these are the four summaries of the Dhamma that have been taught by the Blessed One who knows and sees, Arahant, Sammasambuddha. Knowing and seeing and hearing them, I went forth from the home life into homelessness. And the king said, Master Rathapala said, life in any world is unstable. It is swept away. How should the meaning of that statement be understood? And Venerable Rathapala said, what do you think, great king? When you were 20 or 25 years old, were you an expert rider of elephants, an expert horseman, an expert charioteer, an expert archer, an expert swordsman, strong in thighs and arms, sturdy, capable in battle? And the king said, When I was 20 or 25 years old, Master Pratapala, I was an expert rider of elephants, an expert horseman, etc., strong in thighs and arms, sturdy, capable in battle. Sometimes I wondered if I had supernormal power then. I do not see anyone who could equal me in strength. What do you think, Great King? Are you now as strong in thighs and arms, as sturdy and as capable in battle? No, Master Rathapala. Now I am old, aged, burdened with years, advanced in life, come to the last stage. My years have turned eighty. Sometimes I mean to put my foot here, and I put my foot somewhere else. Great King, Rathapala said, it was on account of this that the blessed one who knows and sees, Arhatsama Buddha said, life in any world is unstable. It is swept away. And when I knew and saw and heard this, I went forth from the home life into homelessness. And the king said, it is wonderful, Master Rattapala. It is marvelous how well that has been expressed by the blessed one who knows and sees. Arahant Sammasambuddha, life in any world is unstable. It is swept away. It is indeed so. Stop here for a moment. So here, this king said when he was young, he was extremely strong. He was so strong. Sometimes he wondered where all his strength came from. And he couldn't see anyone who could equal him in strength. But now that he's 80 years old, he said he wants to put his foot here and his foot goes somewhere else, just like many people. Walk was unstable. So he agreed. It's unstable. It's swept away. Master Rathapala, there exist in this court elephant troops and cavalry and chariot troops and infantry which will serve to subdue any threats to us. Now, Master Rathapala said, life in any world has no shelter and no protector. How should the meaning of that statement be understood? What do you think, Great King? Do you have any chronic ailment I have a chronic wind ailment, Master Ratapala. Sometimes my friends and companions, kinsmen and relatives stand around me thinking, now King Kauravya is about to die. Now King Kauravya is about to die. What do you think, great king? Can you command your friends and relatives, your friends and companions, your kinsmen and relatives? Come, my good friends and companions, my kinsmen and relatives, all of you present Share this painful feeling so that I may feel less pain. Or do you have to feel that pain yourself alone? I cannot command my friends and companions, my kinsmen and relatives thus, Master Rattapala. I have to feel that pain alone. Great King, it was on account of this that the Blessed One who knows and sees, Arhatsama Sambuddha said, Life in any world has no shelter and no protector. And when I knew and saw and heard this, I went forth from the home life into homelessness. It is wonderful, Master Rathapala. It is marvelous how well that has been expressed by the Blessed One who knows and sees. Arahang Sammasambuddha, life in any world has no shelter and no protector. It is indeed so. Let's stop here for a moment. So here, referring to this saying that life in any world has no shelter and no protector, The king says he has so many soldiers, so many troops, he thought that was his shelter and protector. But when Rathapala asked him about his sickness, he said, oh yeah, he has this sickness which gives him so much pain and he cannot share that pain with anybody else. So that's why it's true, life has no shelter and no protector. Master Radhapala, there exists in this court abundant gold, coins and bullion stored away in vaults and depositories. Now Master Radhapala said, life in any world has nothing of its own. One has to leave all and pass on. How should the meaning of that statement be understood? What do you think, Great King? You now enjoy yourself, provided and endowed with the Five Causes of Sensual Pleasure. But will you be able to have it of the life to come? Let me likewise enjoy myself, provided and endowed with these same Five Causes of Sensual Pleasure. Or will others take over this property, while you will have to pass on according to your actions or kamma? I cannot have it thus of the life to come, Master Rattapala. On the contrary, others will take over this property while I have to pass on according to my actions. Great King, it was on account of this that the Blessed One, who knows and sees Arahant Sammasambuddha, said, Life in any world has nothing of its own. One has to live all and pass on. And when I knew and saw and heard this, I went forth from the home life into homelessness. It is wonderful, Master Rattapala. It is marvelous how well that has been expressed by the Blessed One, who knows and sees Arahant Sammasambuddha. Life in any world has nothing of its own. One has to leave all and pass on. It is indeed so. stop it for a moment. So here, this Reverend Rattapala is trying to show the king that we came to this world empty-handed and however much property and wealth we accumulate, not one cent we can take with us. So it's no point to accumulate so much money when you can't even take one cent with you. That's why this Venerable Rathapala, he realised this and left home. Now Master Rathapala said, life in any world is incomplete, insatiate, a slave of craving. How should the meaning of that statement be understood? What do you think, great king? Do you reign over the rich Kuru country? Yes, Master Rathapala, I do. What do you think, Great King? Suppose a trustworthy and reliable man came to you from the East and said, Please know, Great King, that I have come from the East, and there I saw a large country, powerful and rich, very populous and crowded with people. There are plenty of elephant troops there, plenty of cavalry, chariot troops and infantry. There is plenty of ivory there, and plenty of gold coins and bullion, both unworked and worked, and plenty of women for wives. With your present forces, you can conquer it. Conquer it then, Great King. What would you do? We would conquer it and reign over it, Master Rattapala. What do you think, Great King? Suppose a trustworthy and reliable man came to you from the West, from the North, from the South, And similarly, he said, please know, great king, that I have come from the north, from the west, from the south. And there I saw a large country, powerful and rich, et cetera. And with your present forces, you can conquer it. Conquer it, then, great king. What would you do? You would conquer it, too, and reign over it, Master Rathapala. Great King, it was on account of this that the blessed one who knows and sees Arhatsama Buddha said, life in any world is incomplete. Insatiate, the slave of craving. And when I knew and saw and heard this, I went forth from the home life into homelessness. It is wonderful, Master Rathapala. It is marvelous how well that has been expressed by the blessed one who knows and sees. Arahant Sama Sambuddha, life in any world is incomplete. Insatiate, the slave of craving. It is indeed so. I'll stop you for a moment. But this Venerable Ratnapala showed the king that even though now he is so rich and powerful, yet he is not satisfied. If there were another country rich and he is able to conquer it with his army, he would, because of greed, still want to conquer some other countries. However, many countries he conquers, still not enough. He cannot satisfy that. greed, the craving. That is what the Venerable Rathapala said, and having said, he said further, I see men wealthy in the world, who yet from ignorance give not their gathered wealth. Greedily they hoard away their riches, longing still for further sensual pleasures. A king who has conquered the earth by force and rules over the land, the ocean bounds, is yet unsated. with the seas near shore, and hungers for its further shore as well. Most other people too, not just a king, encounter death with craving unabated. With plans still incomplete, they leave the corpse. Desires remain unshaded in the world. His relatives lament and rent their hair, crying, Ah me, alas, our love is dead. They bear away the body, wrapped in shrouds, to place it on a pyre and burn it there. Clad in a shroud, he leaves his wealth behind. Prodded with stakes, he burns upon the pyre. And as he dies, no relatives or friends can offer him shelter and refuge here. While his heirs take over his wealth, this being must pass on according to his actions of karma. And as he dies, nothing can follow him, not child, nor wife, nor wealth, nor royal estate. Longevity is not acquired with wealth, nor can prosperity banish old age. Short is this life, as all the sages say. Eternity it knows not, only change. The rich and poor alike shall feel death's touch. The fool and sage as well shall feel it too. But while the fool lies stricken by his folly, no sage will ever tremble at the touch. Better is wisdom here than any wealth, since by wisdom one gains the final goal. For people through ignorance do evil deeds, while failing to reach the goal from life to life. As one goes to the womb and the next world, renewing the successive round of births, another of little wisdom trusting him goes also to the womb and the next world. Just as a robber caught in burglary is made to suffer for his evil deed, so people after death in the next world are made to suffer for their evil deeds. Sensual pleasures, weary, sweet, delightful, in many different ways disturb the mind. Seeing the danger in these sensual ties, I chose to lead the homeless life, O King. As fruits fall from the tree, so people too, both young and old, fall when this body breaks. Seeing this too, O King, I have gone forth. Better is the recluse's life assured." That's the end of the sutra. So here, When somebody like this Rathapala, he learns the Dhamma and understands the Dhamma, then he sees no point in living an ordinary life. When we lead an ordinary life, because of the self, which we have not eliminated, we become selfish. So we strive very hard for our own energy, for our own ends. So in the process of striving to benefit yourself, you create a lot of unwholesome kamma. So at the end, after you acquire a lot of wealth, a big family, big house, big car, everything, when it's time for you to go, a lot of people start to think what is life all about. All that they wanted for, they strove for, they attained. at the end of life, you have to leave everything behind. So what's the point of making all that striving? So somebody understands the Dhamma, then he's willing to let go.

33-MN-83-Makhadeva-(2010-08-22).txt

Come to the next sutta, 83, Makkadeva Sutta, King Makkadeva. Thus have I heard. On one occasion, the Blessed One was living at Mithila in the Makkadeva mango grove. Then in a certain place, the Blessed One smiled. It occurred to the Venerable Ananda, what is the reason, what is the cause for the Blessed One's smile? The Tagathas do not smile for no reason. So he arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards the Blessed One, he asked, Reverend Sir, what is the reason, what is the cause for the Blessed One's smile? The Tathagatas do not smile for no reason. And the Buddha said, once ananda, in this same betila, there was a king named Makadeva. He was the righteous king ruled by the Dhamma. A great king was established in the Dhamma, conducted himself by the Dhamma among Brahmins and householders, among town dwellers and country folk. And he observed the Uposatha days on the 14th, 15th and 8th of the fourth night. stop it for a moment. These Upasata days are the days when a lay person keeps the eight precepts and cultivates the spiritual path on that day. And the days are the years 14, 15 and 8 of the fortnight. Because in the Indian calendar, they count every fortnight. So in our Chinese calendar, the lunar calendar, will be the 8th day, the 15th day, the 23rd day, and 30th day of the lunar month. Sometimes you don't have 30 days in the lunar month, you have 29 days. Then the last one is the 29th day. So when it says 14, it means the 29th day of the lunar month. So the 15 means either the 15th day of the lunar month or the 30th day of the lunar month. That's what you mean by the 15th day of the fortnight. And then the 8th day of the fortnight is either the 8th day of our lunar calendar or the 23rd day of the lunar calendar. To continue. Now, at the end of many years, many hundred years, many thousand years, King Makadeva addressed his barber thus, Good barber, when you see any grey hairs growing on my head, then tell me. Yes, I replied. And after many years, many hundred years, many thousand years, the barber saw grey hairs growing on King Makadeva's head. When he saw them, he said to the king, The divine messengers have appeared, sire. Grey hairs are to be seen growing on your majesty's head. And he said, Then good barber, pull out those grey hairs carefully with tweezers and put them in my palm. Yes, sire, he replied. And he pulled out those grey hairs carefully with tweezers and put them in the king's palm. Then King Makadeva gave the best township to his barber, and calling the prince his eldest son, he said, Dear Prince, the divine messengers have appeared. Gray hairs are seen growing on my head. I have enjoyed human sensual pleasures. Now it is time to seek divine sensual pleasures. Come, dear Prince, take over the kingship. I shall shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. And now, dear Prince, when you too see grey hairs growing on your head, then after giving the best township to your barber, and after carefully instructing the Prince, your eldest son in kingship, Shave off your hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Continue this good practice instituted by me, and do not be the last man. Dear Prince, when there are two men living, he under whom there occurs a breach of this good practice, he is the last man among them. Therefore, dear Prince, I say to you, continue this good practice instituted by me, and do not be the last man. Then after giving the best township to his barber, and after carefully instructing the prince, his eldest son, in kingship, in the Makadeva mango grove, he shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness. I'll stop here for a moment. So here, you see this wise king. He, when grief has appeared on his head, He thought his time is limited, so the best thing to do is to cultivate the holy life so that he can be reborn in a good place and enjoy life again. But a lot of people don't have this wisdom. They continue struggling and never think that death will come sooner than they realize. work until they die. They cannot let go. So only a person who knows the Dhamma, understands the Dhamma, can see impermanence will have the wisdom to let go when he still has the energy to practice in his old age. Some people They want to continue until the very last moment when they really want to practice. They don't have that energy, that vigor to really practice anymore. So he's asking his son to be like him and for the other generations to continue this practice. Whenever old age comes and you see gray hairs, just drop everything and practice the holy life. He abided pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth, so above, below, around, and everywhere, and as to all as to himself. He abided pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. He abided pervading one quarter with the mind imbued with compassion, similarly with the mind imbued with joy, with equanimity, likewise the second, likewise the third, likewise the fourth quarter, so above, below, around and everywhere, and to all as to himself. He abided pervading the all-encompassing world with the mind imbued with the four Brahma-viharas, Meta, Karuna, Mudita and Upekala. Namely, loving kindness, compassion, joy and equanimity. Abundant, exalted, immeasurable, without hostility and without ill will. For 84,000 years, King Makadeva played childish games. For 84,000 years, he acted as vice-regent. For 84,000 years, he governed the kingdom. For 84,000 years, he led the holy life in this Makadeva mango grove. After shaving off his hair and beard, he took on the yellow robe and went forth from the home life into homelessness. By developing the four divine abodes, Brahmaviharas, on the dissolution of the body after death, he passed on to the Brahma world. I'll stop here for a moment. So here, this number, 84,000, is just a great number in Indian culture. There is some sutta where the Buddha mentioned that humans, their lifespan varies. The lowest it can go is 10 years. The highest it can go is 80,000 years, generally. But for somebody like this king, who is a wheel-turning king, who rules according to Dhamma, follows Dhamma, he is supposed to have a longer lifespan. So this king, after he renounced his kingdom, he practiced the holy life. This Indian tradition, they like to practice these four things. Metta, Karuna, Mudita, and Ubeka, these four divine abidings. And they meditate to attain these states, attain Jhana, so that they can radiate these four qualities. And because they can attain jhāna after passing away, they are reborn in the Brahma heavens, the heaven of the first jhāna. Now at the end of many years, many hundred years, many thousand years, King Makadeva's son addressed his father thus. So similarly, the King Makadeva's son, after a long time when grey hair appeared on his hair, he also renounced his kingdom. And after renouncing his kingdom, he developed the four divine abodes and on the dissolution of the body after death, passed on to the Brahma world. the descendants of King Makadeva's son to the number of 84,000 kings in succession, after shaving off their hair and beard and putting on the yellow robe. went forth from the home life into homelessness, and this is Makadeva Mango Grove. They abided parading one quarter with the mind imbued with loving kindness, with compassion, with joy, with equanimity, etc., without ill will. For 84,000 years, they played childish games. For 84,000 years, they acted as vice regents. For 84,000 years, they governed the kingdom. For 84,000 years, they led the holy life in this Makadeva mango grove, after shaving off the hair and beard, putting on the yellow robe, and going forth from the home life into homelessness by developing the four divine abodes. And on the dissolution of the body after death, they passed on to the Brahma world. for a moment. So the descendants of King Makadeva, they followed what he taught and followed his advice. Each one of them in their own age, they renounced the kingdom, handed it over to their son and cultivated the holy life and practiced the four Brahma-viharas so that they were reborn in the Brahma world. Nimi was the last of those kings. He was a righteous king who ruled by the Dhamma, a great king who was established in the Dhamma. He conducted himself by the Dhamma among Brahmins and householders, among town dwellers and country folk, and he observed the Uposatha days on the 14th, 15th, and 8th of the fortnight. Once ananda, when the gods of the 33 had met together and were seated in the Suddhamma assembly, this discussion arose among them. It is a great gain for the people of Ideha that their king Nimi is a righteous king who rules by the Dhamma, a great king who is established in the Dhamma. He conducts himself by the Dhamma among Brahmins and householders, among town dwellers and country folk, and he observes the Uposatha days on the 14th, 15th and 8th of the fourth night. Then Sakka Devaraja addressed the gods of the 33. Good sirs, we want to see King Nimi." And they said, good sir, we want to see King Nimi. Now on that occasion, it being the Uposatha day of the 15th, King Nimi had washed his head and ascended to the upper palace chamber where he was seated for the Uposatha observance. Then just as quickly as a strong man might extend his flexed arm or flex his extended arm, Sakka Devaraja vanished among the gods of the Thirty-Three and appeared in the presence of King Nimi. He said, it is a gain for you, great king. It is a great gain for you, great king. When the gods of the 33 had met together and were seated in the Sudama assembly, this discussion arose among them. It is a gain, sirs, for the people of Videha. It is a great gain for the people of Videha that their king Nimi is a righteous king who rules by the Dhamma, etc. Great King, the gods want to see you. I shall send a chariot harnessed to a thousand thoroughbreds for you, Great King. Great King, mount the divine chariot without misgiving. King Nimi consented in silence. And just as quickly as a strong man might extend his flexed arm or flex his extended arm, Sakka Devaraja vanished in the presence of King Nimi and appeared among the gods of the 33. Stop here for a moment. So you can see from here, When somebody is so virtuous, like this King Nimi, even the gods know and the gods have great respect for him, knowing that he practices meditation and probably will be reborn in the Brahma Heavens. So they have great respect for him and invited him to Heaven. Then Sakadeva Raja addressed the charioteer, Matali Das. Come good Matali, prepare a chariot harnessed to a thousand thoroughbreds and go to King Nimi and say, Great King, this chariot harnessed to a thousand thoroughbreds has been sent for you by Sakadeva Raja. Great King, mount the divine chariot without misgiving. May your words be held sacred, the charioteer Matali replied. And having prepared a chariot harnessed to a thousand thoroughbreds, he went to King Nimi and said, Great King, this chariot harnessed to a thousand thoroughbreds has been sent for you by Sakadeva Raja. Great King, mount the divine chariot without misgiving. But Great King, By which route shall I drive you? By that on which doers of evil experience the results of evil actions, or by that on which doers of good experience the results of good actions? Drive me by both routes, Matali." Stop here for a moment. So here, seems like this Deva Matali asked this King Nimi, do you want to go to the heaven of the Dirty Tree by the way of hell's way or some other heaven's way. Then he said, drive in by boat. So this chariot had to go to two places. Matali brought King Nimi to the Sudama Assembly. Sakhadeva Raja saw King Nimi coming in the distance and said to him, come great king, welcome great king. The gods of the 33 great king seated in the Sudama assembly have expressed themselves thus. It is a gain, sirs, for the people of Videha. It is a great gain for the people of Videha, et cetera, et cetera. Great king, the gods of the 33 want to see you. Great king, enjoy divine might among the gods. And he said, enough, good sir. Let the charioteer drive me back to Mithila. There I will conduct myself by the Dhamma among Brahmins and householders, among town dwellers and country folk. There I will observe the Uposatha days on the 14th, 15th, and 8th of the fourth night. Then Sakadeva Raja told the charioteer, Matali, come, good Matali, prepare the chariot, harness to a thousand thoroughbreds, and drive King Nimi back to Mithila. May your word be held sacred, the charioteer Matali replied. And having prepared the chariot, harnessed to a thousand thoroughbreds, he drove King Nimi back to Mithila. And there indeed, King Nimi conducted himself by the Dhamma among Brahmins and householders, among town dwellers and country folk. And there observed the Upacartha days on the 14th, 15th, and 8th of the fourth night. Then at the end of many years, many hundreds of years, many thousands of years, King Nimi addressed his barber thus. So similarly, he told his barber, the grey hairs appeared on my hair, he told me. Then after that, he renounced his kingdom and cultivated, developed the four divine abodes. On the dissolution of the body after that, he passed on to the Brahma world. Stop here for a moment. So here you see, when he went up to heaven, Devarajah invited him to stay in heaven, only to go back to earth. And he said no, he wants to go back to earth. So I had to drive him back. There are some people like that, they are so virtuous, probably they can be invited up to heaven. Now King Nimi had a son named Kalara Janaka. He did not go forth from the home life into homelessness. He broke that good practice. He was the last man among them. Now Ananda, it may be that you think thus, certainly someone else was King Makadeva on that occasion. but it should not be regarded thus. I was King Makadeva on that occasion. I instituted that good practice and later generations continued that good practice instituted by me. But that kind of good practice does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to reappearance in the Brahma world. But there is this kind of good practice that has been instituted by me now, which leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that good practice? It is this noble eightfold path that is right view, right thoughts, right speech, right actions, right livelihood, right effort, right recollection, and right concentration. This is the good practice instituted by me now, which leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. Ananda, I say to you, Continue this good practice instituted by me and do not be the last man. Ananda, when there are two men living, he under whom there occurs a breach of this good practice, he is the last man among them. Therefore, Ananda, I say to you, continue this good practice instituted by me and do not be the last man." That is what the Blessed One said. Remember, Ananda was satisfied and delighted in the Blessed One's words. So it's the end of the sutta. So here the Buddha said, last time he was the King Makadeva, who taught his descendants to practice like him, to renounce the kingship. when grey hairs appear and practice the holy life so that they can be reborn in the Brahma heavens. But the Buddha said that type of practice only leads to rebirth in the Brahma world. But now the Buddha says he is teaching a new practice that is the Noble Eightfold Path. And the Buddha says Now that we have learned the Noble Eightfold Path, we are like his son, Sakya Buddha, sons of the Sakyan. And it is our duty to carry on this practice of the Noble Eightfold Path. And the Buddha said, don't be the last man. That means don't be the person who stops practicing the Noble Eightfold Path. If you stop practicing the Noble Eightfold Path, then after that, you will be completely lost. I will be lost for a long time until the next Buddha appears. So the Buddha says, don't be the last man. Now you know this good practice that the Buddha has started. So we should continue on this good practice of the Noble Eightfold Path. And hope later generations will continue on to study the suttas taught by the Buddha. and practice the Noble Eightfold Path in the same way that the Buddha and his disciples practiced according to the Sutras. So we stop here. I'm sorry I didn't catch your question about Maitreya Buddha? You mean whether Maitreya Buddha is fat? No, no, this Maitreya Buddha What you see is just the statue of people, made by people. So it is not what Maitreya Buddha looks like. Nobody knows what the Buddhas look like. Even Sakyamuni Buddha, who has come and gone, nobody knows what he looks like. And it's also not important at all. The physical body is not important. But anyway... Say again? Oh, okay. This is about Maitreya Buddha. The statue of Maitreya Buddha that Chinese have made that is showing him so fat with children all around him. Is this a concept, a Chinese concept because Chinese think that a fat person, Hok Xiong, has a lot of luck. And they think that the Buddhas having a lot of blessings would be like that. But to my thinking, all Buddhas strive on the holy path. So I think all Buddhas should be quite slim. And you can find in our suttas that the Buddha praises ascetics who are slim. That's why, like the Buddha, he practices one meal a day, our Sakyamuni Buddha, and encourage his disciples to practice one meal a day. So I would think that all Buddhas also are like that. So I don't think you can find a fat Buddha like the Maitreya statue that people have created. Okay. So, we are so glad that you invited me to talk with you today. Thank you so much for inviting me. We want to talk about things that have happened, things that have changed, things that have happened to me, things that have happened to you, things that have happened to me, things that have happened to you, things that have happened to me, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things that have happened to you, things This formula, when this exists, that comes to be. With the arising of this, that arises. When this does not exist, that does not come to be. The cessation of this, that ceases. This is a general formula of dependent origination for all cases. So in the case of the 12 links of dependent origination, The first link is ignorance. So because ignorance comes into existence with the arising of ignorance, the next link, sankara, comes to be. Sankara is the will to live. So it continues like that. Because of the existence of sankara, then consciousness arises. So similarly for all the links. So the reverse, when this does not exist, that does not come to be. So similarly, when ignorance is banished, because somebody learns the Dhamma and practices meditation so that he can see the Four Noble Truths clearly, then ignorance does not exist. So when ignorance does not exist, then Sankara, the will to live, does not come to be. With the cessation of ignorance, Sankara ceases. So similarly for the other links. Are you at any stage? And not only for the 12 links of dependent origination, it's for everything in this world. Everything in the world arises through conditions and ceases through conditions. Okay, shall we end now?

34-MN-84-Madhura-(2010-08-23).txt

Today is the 23rd of August, 2010 and we come to Majjhima Nikaya Sutta 84, Madhura Sutta at Madhura. It's also the 35th talk in this series. Thus have I heard. On one occasion, the rebel Maha Kacana was living at Madura in the Gunda Grove. King Avantiputta of Madura heard, the recluse Kacana is living at Madura in the Gunda Grove. Now a good report of Master Kacana has been spread to this effect. He is wise, discerning, sagacious, learned, articulate and perspicacious. He is aged and he is an Arahant. It is good to see such arahants. Then King Avantiputta of Madura had a number of state carriages made ready, and mounting a state carriage, he drove out from Madura with a full pomp of royalty in order to see the Venerable Mahakacana. He went thus as far as the road was passable for carriages, and then he got down from his carriage and went forward on foot to the Venerable Mahakacana. He exchanged greetings with him, and when this courteous and amiable talk was finished, he sat down at one side and said, Master Kachana, the Brahmins say thus, Brahmins are the highest caste. Those of any other caste are inferior. Brahmins are the fairest caste. Those of any other caste are dark. Only Brahmins are purified, not non-Brahmins. Brahmins alone are the sons of Brahma, the offspring of Brahma, born of his mouth. born of Brahma, created by Brahma, heirs of Brahma. What does Master Kachana say about that? It is just a saying in the world, Great King, that Brahmins are the highest caste. Those of any other caste are inferior, etc. And there is a way whereby it can be understood how that statement of the Brahmins is just a saying in the world. What do you think, Great King? If a noble prospers in wealth, silver or gold? Will there be nobles who rise before Him and retire after Him, who are eager to serve Him, who seek to please Him and speak sweetly to Him? And will there be Brahmins, merchants and workers who do likewise? There will be Master Kachana. What do you think, Great King? If a Brahmin prospers in wealth, grain, silver or gold, will there be Brahmins who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him? And will there also be merchants, workers and nobles who do likewise? There will be Master Kachana. What do you think, Great King? If a merchant prospers in wealth, grain, silver or gold, will there be merchants who rise up before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him? And will there also be workers, nobles and Brahmins who do likewise? There will be, Master Kachana. What do you think, Great King? If a worker prospers in wealth, grain, silver or gold, will there be workers who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him? And will there also be nobles, brahmins and merchants who do likewise? There will be, Master Kajana. What do you think, Great King? If that is so, then are these four castes all the same, or are they not? Or how does it appear to you in this case? Surely, if that is so, Master Kachana, then these four castes are all the same. There is no difference between them at all that I see. That is a way, Great King, whereby it can be understood how that statement of the Brahmins is just a saying in the world. Stop here for a moment. So here, the Brahmins always claim that they are the highest caste, born from the mouth of Brahma, and all the other castes are born from the feet of Brahma. But here, this Mahakachana shows that when any one of the four castes prospers, becomes very wealthy, all other castes will serve him. In which case, there is no difference. What do you think, Great King? Suppose a noble were to kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill-will, of all wrong view. On the dissolution of the body after death, Would he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, or not? Or how does it appear to you in this case? If a noble were such Master Kachana, he would likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. That is how it appears to me in this case. And thus I have heard from the Arahants. What do you think, Great King? Suppose a Brahmin or a merchant or a worker were to kill living beings, take what is not given, etc., and hold wrong view on the dissolution of the body after death, would he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, or not? Or how does it appear to you in this case? If a Brahmin, a merchant, a worker, Master Kachana, were such, Master Kachana, he would be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. That is how it appears to me in this case. And thus I have heard from the Arahants. What do you think, Great King? If that is so, then are these four castes all the same or are they not? Or how does it appear to you in this case? Surely, if that is so, Master Kachana, then these four castes are all the same. There is no difference between them at all that I see. That is also a way, Great King, whereby it can be understood how that statement of the Brahmins is just a saying in the world. What do you think, Great King? Suppose a noble were to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip. and were to be uncoverageous, to have a mind without ill-will, and to hold right view, on the dissolution of the body after death, would he be likely to reappear in a happy destination, even in the heavenly world, or not, or how does it appear to you in this case? If a noble were such, Master Kachana, he would be likely to reappear in a happy destination, even in the heavenly world. That is how it appears to me in this case, and thus I have heard from the Arahants. What do you think, Great King? Suppose a Brahmin or a merchant or a worker to abstain from killing living beings, from taking what is not given, from misconduct, insensual pleasures, etc. On the dissolution of the body after death, would he be likely to reappear in a happy destination, even in the heavenly world or not? Or how does it appear to you in this case? If a Brahmin, a merchant or a worker were such Master Kachana, he would likely to reappear in a happy destination, even in the heavenly world. That is how it appears to me in this case. And thus I have heard from the Arahants. What do you think, Great King? If that is so, then are these four castes all the same or are they not? Or how does it appear to you in this case? Surely, if that is so, Master Kachana, then these four castes are all the same. There is no difference between them at all that I see. That is also a way, Great King, whereby it can be understood how that statement of the Brahmins is just a saying in the world. What do you think, Great King? Suppose a noble were to break into houses, plunder wealth, commit burglary, ambush highways, or seduce another's wife? And if your men arrested him and produced him, saying, Sire, this is the culprit, command what punishment for him you wish, how would you treat him? We would have him executed, Master Kachana, or we would have him fined, or we would have him exiled, or we would do with him as he deserved. Why is that? Because he has lost his former status of a noble and is simply reckoned as a robber. What do you think, Great King? Suppose a Brahmin, a merchant, a worker, were to break into houses, plunder wealth, commit burglary, etc., or seduce another's wife, and if your men arrested him and produced him, saying, Sire, this is the culprit. Command what punishment for him you wish. How would you treat him? We would have him executed, Master Kachana, or we would have him fined, or we would have him exiled. all you would do with him as he deserved. Why is that? Because he has lost his former status as a brahmin or a merchant or a worker and is simply reckoned as a robber. What do you think, Great King? If that is so, then are these four castes all the same or are they not? Or how does it appear to you in this case? Surely, if that is so, Master Kachana, then these four castes are all the same. There is no difference between them at all that I see. That is also a way, Great King, whereby it can be understood how the statement of the Brahmins is just a saying in the world. What do you think, Great King? Suppose, I stop here for a moment. So here, Venerable Mahakacana shows to the king that it doesn't matter what caste a person belongs to. If he does evil, he will have to suffer for it. And if he does good, then he will be rewarded for it according to the law of kamabhipaka, irrespective of what caste he belongs to, in which case All the castes are the same as far as this law of Kamavipaka is concerned. What do you think, Great King? Suppose a noble, having shaved off his hair and beard, put on the yellow robe, and gone forth from the home life into homelessness, were to abstain from killing living beings, from taking what is not given, and from false speech, refraining from eating at night, he would eat only in one part of the day, and would be celibate, virtuous, of good character. How would you treat him? We would pay homage to him, Master Kachana, or we would rise up for him, or invite him to be seated, or we would invite him to accept robes, alms food, resting place, and medicinal requisites, or we would arrange for him lawful guarding, defense, and protection. Why is that? Because he has lost his former status of a noble, and is simply reckoned as a recluse. What do you think, Great King? Suppose a Brahmin, or a merchant, or a worker, having shaved off his hair and beard, and live the life of a renunciant, and would be celibate, virtuous, or good character. How would you treat him? We would pay homage to him, Master Kachana, or rise up for him, or invite him to be seated, or we would invite him to accept robes, alms, food, resting place, and medicinal requisites, or we would arrange for him lawful guarding, defense, and protection. Why is that? Because he has lost his former status of a Brahmin, merchant or worker, and is simply reckoned as a recluse. What do you think, Great King? If that is so, then are these four castes all the same or are they not? Or how does it appear to you in this case? Surely, if that is so, Master Kachana, then these four castes are all the same. There is no difference between them at all that I see. That is also a way, Great King, whereby it can be understood how that statement of the Brahmins is just a saying in the world. When this was said, King Avantiputta of Madhura said to the Venerable Mahakacana, Magnificent Master Kacana, Magnificent Master Kacana, Master Kacana has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, for holding up a lamp in the dark for those with eyesight to see forms. I go to Master Kacana for refuge, and to the Dhamma, and to the Sangha of monks. From today, let Master Kacana remember me as a lay follower who has gone to him for refuge for a life. Honorable Maha Kacana said, Do not go to me for refuge, great king. Go for refuge to that same blessed one to whom I have gone for refuge. And the king asked, where is he living now, that blessed one, Arhatsamasambuddha, Master Kacana. And remember Kacana said, that blessed one, Arhatsamasambuddha has attained to finally Bana, great king. And the king said, if we heard that that Blessed One was within 10 leagues, we would go 10 leagues in order to see that Blessed One, Arhatsama Sambuddha. If we heard that that Blessed One was within 20 leagues, or 30 leagues, or 40 leagues, or 50 leagues, or even 100 leagues, we would go 100 leagues in order to see that Blessed One, Arhatsama Sambuddha. But since that Blessed One has attained to final Nibbana, we go to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Kacana remember me as a lay follower who has gone for refuge for life." That's the end of the sutta. So here you see, It's very important point here, that even an arahant, we don't take refuge in the arahant. We take refuge in the Buddha, Dhamma and Sangha of monks, only these three. There are some monks, maybe because of their ego, they allow lay people to take refuge with them. And some monks also, partly because of their ego and because of selfish reasons, they want to accumulate disciples. They want to accumulate disciples and so they want their disciples to take refuge with them. I have seen quite a number of such monks. When the disciples take refuge with them, then they don't allow the disciples to go to other monks to learn the Dhamma and all that. But the Dhamma is not the, how do you say, the property of any single monk. It is the Buddha's Dhamma that we teach. We don't teach our personal Dhamma. So here, even the Arhat, He doesn't feel that he is qualified for somebody to take refuge with him, only with the Buddha, Dhamma and Sangha. And also he said, even if the Buddha was a hundred leagues away, a league is a yojana, translation for yojana. And this yojana is about ten kilometers. So a hundred leagues would be a a thousand kilometres, he said. Even if the Buddha was a thousand kilometres away, he would go to see the Buddha. So this sutta is about the caste. You can see very clearly from here that in the Buddha's teachings, there is no such thing as a caste system. all people are created equal. The only difference is in their kamma. When we do wholesome kamma we are considered a superior person. If we do unwholesome kamma we are considered an inferior person because we person who does unwholesome karma harms others and harms himself. And he will go to a woeful plane of rebirth. A person who does wholesome actions, he benefits others and benefits himself. So he will go to a good place of rebirth. So it is the actions, our actions that determine whether we are superior or inferior, not our So this is one point where the Brahmins were very unhappy with the Buddha for teaching what is contrary to their religion. In the Brahmins' religion, the Brahmins are superior. All other castes are inferior. All other castes are considered to be born from Brahma's feet, whereas the Brahmins are supposed to be born from the Brahma's head or mouth. So it is this point that a lot of Brahmins later, they could not accept the Buddha's teaching and they were very happy to throw away the Buddha's teachings. And so now the Buddha's Dhamma is almost disappeared. in India. Now because of their caste system there is a lot of bloodshed, a lot of unhappiness and partly also because of the caste system some Indians, the lower caste, they have left Hinduism to become Muslims or Buddhists and even Christians because all other religions don't have this caste system.

35-MN-85-Bodhirajakumara-(2010-08-23).txt

Now we come to the next sutta, 85, Bodhirajakumarasutta, to Prince Bodhi. Thus have I heard. On one occasion, the Blessed One was living in the Baga country at Sung Sumaragira, in the Besakala Grove, the Deer Park. Now on that occasion, a palace named Kokanada had recently been built for Prince Bodhi, and it had not yet been inhabited by any recluse or Brahmin or any human being at all. Then Prince Bodhi addressed the Brahmin student, Sanjika Puttadas, Come, my dear Sanjika Putta, go to the Blessed One. I pay homage in my name with your head at His feet, and ask whether He is free from illness and affliction, and is healthy, strong, and abiding in comfort, saying, Venerable Sir, Prince Bodhi pays homage with his head at the Blessed One's feet, and asks whether the Blessed One is free from illness and affliction, etc. Then say this, Venerable Sir, let the Blessed One, together with the Sangha of monks, consent to accept tomorrow's meal from Prince Bodhi." Yes, Sir," Sanjika Putta replied. And he went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said, Master Gautama, Prince Bodhi pays homage with his head at Master Gautama's feet and asks whether he is free from illness and affliction, etc. and abiding in comfort. And he says this, let Master Gautama, together with the Sangha of monks, consent to accept tomorrow's meal from Prince Bodhi. The Blessed One consented in silence. Then, knowing that the Blessed One had consented, Sanjika Buddha arose from his seat, went to Prince Bodhi and told him what had happened, adding, The recluse Gautama has consented. Then, when the night had ended, Prince Bodhi had good food of various kinds prepared in his own residence, and he had the Gokarnada Palace spread with white cloth down to the last step of the staircase. Then he addressed the Brahmin student Sanjika Putta thus, come my dear Sanjika Putta, go to the Blessed One and announce that it is time thus. It is time, Venerable Sir, the meal is ready. Yes, Sir, Sanjika Putta replied. And he went to the Blessed One and announced that it was time thus. It is time, Master Gautama, the meal is ready. Then it being morning, the Blessed One dressed and taking his bowl and outer robe, went to Prince Bodhi's residence. Now on that occasion, Prince Bodhi was standing in the outer porch, waiting for the Blessed One. When he saw the Blessed One coming in the distance, he went out to meet Him and paid homage to Him. And then allowing the Blessed One to precede him, he proceeded to the Kolkanada Palace. But the Blessed One stopped at the lower step of the staircase. Prince Bodhi said to him, Venerable Sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may lead to my welfare and happiness for a long time. When this was said, the Blessed One was silent. A second time and a third time, Prince Bodhi said to him, Venerable Sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may lead to my welfare and happiness for a long time. The Blessed One looked at the Venerable Ananda. The Venerable Ananda said to Prince Bodhi, Prince, let the cloth be removed. The Blessed One will not step on a strip of cloth. The Tathagata has regard for future generations. So Prince Bodhi had the cloth removed and he had seats prepared in the upper apartments of the Kolkanada Palace. The Blessed One and the Sangha of monks ascended the Kolkanada Palace and sat down on the seats that had been prepared. Stop here for a moment. Here this incident where the Buddha refused to step on that long piece of white cloth, like a carpet laid out for him. According to the Atakata, the commentary, they say that the prince had no children and he wanted a son to succeed him. So he made a wish that if the Buddha stepped on the cloth, his wish will be granted that he would have a son. So according to the commentary, the Buddha saw that because of his bad karma, he had no son and he was not going to have a son. Maybe in previous life he killed somebody's son. So the Buddha refused to step on the cloth because the Buddha didn't want to give him the impression that the Buddha could not fulfill his wish. That is what the commentary says, but it's not very likely. We can see from the Vinaya books that the Buddha was very strict on a lot of things. What was considered luxurious, the Buddha did not allow. So like Ananda says, the Tathagata has regard for future generations. So it would seem like the Buddha did not want to create this precedent where monks are treated like royalty so that in future if he stepped on this cloth, next time other people also will lay out this cloth for monks to step on. So in the Vinaya rules, the Buddha forbade monks from stepping on this type of cloth laid out like a carpet as though for royalty. But later, because of lay people pleading with him and all that, so he relented. Sometimes the Buddha in the beginning is very strict, but later sometimes he relents. Then with his own hands, Prince Bodhi served and satisfied the Sangha of monks headed by the Buddha with the various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Bodhi took a low seat, sat down at one side, and said to the Blessed One, Venerable Sir, we have thought thus. Pleasure is not to be gained through pleasure. Pleasure is to be gained through pain. Prince Bodhi, before my enlightenment, while I think I was still only an unenlightened Bodhisatta, I too thought pleasure is not to be gained through pleasure. Pleasure is to be gained through pain. Later, while still young, a black-haired young man endowed with the blessing of youth in the prime of life." So here the Buddha quotes Sutta 26, paragraph 15 to 17. Basically, let me see, page 2, 5, 6 to 9. Here the Buddha talks about his search for enlightenment. Then he went to Alarakalama, his first meditation teacher and learned meditation, attained the Arupajana and was not satisfied with that because it did not lead to enlightenment. Then after that he went to another teacher, which was Udaka Ramaputta. And Udaka Ramaputta taught him higher meditation, also an Arupajana. and also he attained that but was not satisfied and left Uddhaka Ramaputta. Then after that he came to a suitable place for striving. Then the Buddha said, now three similes occurred to me spontaneously, never heard before. So these three similes about the wet and sappy piece of wood that was in the wet ground. That means it was internally wet and externally wet. The second piece of wood was inside wet, sappy, but on dry ground. The third case was a dry piece of wood, inside dry, and on ground that was also dry. So the Buddha thought of this simile that if a person has not, let me see, 335, if a person is not bodily and mentally withdrawn from sensual pleasures, then he can never attain the supreme enlightenment. And another one is mentally and bodily withdrawn from sensual pleasures. But the infatuation, thirst and fever for sensual pleasures has not been fully abandoned. Also, he cannot attain enlightenment. But the third case of the dry, sapless piece of wood on dry ground is a person who is bodily and mentally withdrawn from sensual pleasures. And also the fever and thirst for sensual pleasures has been fully abandoned and suppressed internally. Only this third type of person can attain enlightenment. I consider this dhamma that I have attained is profound. So I guess there he talks about after he was enlightened, then he went to the five monk disciples of his and taught them the Dhamma. Then the monks of the group of five, not long after being thus taught and instructed by me, by realizing for themselves with direct knowledge, here and now entered upon and abided in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness." So here, initially, the Buddha also taught that pleasure is not to be gained through pleasure. Pleasure is to be gained through pain. This is generally what ascetics in India thought that the way to heaven is not by enjoying ourselves. They thought we have to suffer here and then only we can be reborn in heaven or attain enlightenment. That's why most of them, the ascetics in India, they practice all kinds of austerities. torturing the body. So that's why also when the Buddha attained Rupa Jhanas, he found it was so blissful, and he was not enlightened, then he thought, This cannot be the way to enlightenment. It is so pleasurable, this meditation. So he gave up the meditation. So for many years, he did not use his meditation at all. Instead, he went to various ascetic practices, torturing himself until he nearly died. Then after that only, he considered again and realized all these ascetic practices are not the way. Then he reflected and then he realized he must get back the jhāna again. Then he ate one meal a day until his body was strong enough and then he could enter the jhānas and then he became enlightened. When this was said, Prince Bodhi said to the Blessed One, Venerable Sir, when a monk finds the Tathagata to discipline him, how long is it until, by realizing for himself with direct knowledge, he here and now enters upon and abides in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness? As to that, Prince, I shall ask you a question in return. Answer it as you choose. What do you think, Prince? Are you skilled in the art of wielding a gourd while riding an elephant? Yes, Venerable Sir, I am. What do you think, Prince? Suppose a man came here thinking, Prince Bodhi knows the art of wielding a gourd while riding an elephant. I shall train in that art under him. If he had no faith, he could not achieve what can be achieved by one who has faith. If he had much illness, he could not achieve what can be achieved by one who is free from illness. If he was fraudulent and deceitful, he could not achieve what can be achieved by one who is honest and sincere. If he is lazy, he could not achieve what can be achieved by one who is energetic. If he was not wise, he could not achieve what can be achieved by one who is wise. What do you think, Prince? Could that man train under you in the art of wielding a goat while riding an elephant? Venerable Sir, even if he had one of those deficiencies, he could not train under me. So what of the five? What do you think, Prince? Suppose a man came here thinking, Prince Bodhi knows the art of wielding a goat while riding an elephant. I shall train in that art under him. If he had faith, he could achieve what can be achieved by one who has faith. If he was free from illness, he could achieve what can be achieved by one who is free from illness. If he was honest and sincere, he could achieve what can be achieved by one who is honest and sincere. If he was energetic, he could achieve what can be achieved by one who is energetic. If he was wise, he could achieve what can be achieved by one who is wise. What do you think, Prince? Could that man train under you in the art of wielding a goat while riding an elephant? Venerable Sir, even if he had one of those qualities, he could train under me. So what of the five? So too, Prince, there are these five factors of striving. What five? Here a monk has faith. He places his faith in the Tathagata's enlightenment thus. That blessed one is Arhatsamasambuddha, perfect in true knowledge and conduct, sublime knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. Then he is free from illness and affliction, possessing a good digestion that is neither too cool nor too warm, but medium and able to bear the strain of striving. Then he is honest and sincere and shows himself as he actually is to the teacher and his companions in the holy light. Then he is energetic in abandoning unwholesome states and in undertaking wholesome states, steadfast, launching his effort with firmness and persevering in cultivating wholesome states. Then he is wise. He possesses wisdom regarding rise and disappearance that is noble and penetrative and leads to the complete destruction of suffering. These are the five factors of striving. Prince, when a monk who possesses these five factors of striving finds a Tathagata to discipline him, he might dwell seven years. I'll stop here for a moment. So here the Buddha is saying, Anybody who wants to learn whether it is the art of riding an elephant and wielding a goat, or to strive in the holy path, there must be five qualities in him. First, he must have faith in the teacher. Without faith in the teacher, he cannot follow the teacher. He does not have enough faith. Secondly, he must be free from illness and affliction. Free from illness and affliction. He must be healthy. Because like in the spiritual path, we strive. We don't eat so much. And if you are not strong enough, it's not possible to strive. especially like in the Buddha stage, they live outdoors under the tree or in a cave and all that. Then number three, must be honest and sincere. If a disciple is honest and sincere, he will tell his teacher his faults, his shortcomings. But if a person is not honest and sincere, he hides his faults, then the teacher cannot help him to progress. Then he must be energetic. must be energetic, and number five, he must be wise. Wise to see the Dhamma, wise to conduct himself in the right way to progress. So all these five factors are important for a student Prince, when a monk who possesses these five factors of striving finds the Tathagata to discipline him, he might dwell seven years, until by realizing for himself with direct knowledge he here and now enters upon and abides in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. Let alone seven years, Prince, when a monk who possesses these five factors of striving finds a Tathagata to discipline him, he might dwell six years, or five years, four years, three years, two years, one year. Let alone one year, Prince, he might dwell seven months, six months, five months, four months, three months, two months, one month, half a month. Let alone half a month, Prince, he might dwell seven days and nights, six days and nights, five days and nights, four days and nights, three days and nights, two days and nights, one day and night. Let alone one day and night, Prince. When the monk who possesses these five factors of striving finds a Tathagata to discipline him, then being instructed in the evening, he might arrive at distinction in the morning. Or being instructed in the morning, he might arrive at distinction in the evening. When this was said, Prince Bodhi said to the Blessed One, O the Buddha, O the Dhamma, O how well proclaimed is the Dhamma, for one instructed in the evening might arrive at distinction in the morning, and one instructed in the morning might arrive at distinction in the evening. Let's stop here for a moment. So here, the Buddha says, if a person has these five factors of striving, if the Buddha were to teach him, In the morning, he can even become enlightened in the evening. Or if he is taught in the evening, he can become enlightened in the morning. This does occur, but very rarely. You find the Theragatha, sometimes certain young persons, about seven years old, when they come to the Buddha or to the Arahants, the Buddha I can see that this person was probably ascetic in the previous life and already attained the four jhanas. That is a precondition, the four jhanas for anagamin, attaining the third fruit, or arahanthood, the fourth fruit, must have four jhanas. either this life or the previous human life. So there were such cases where the Buddha allowed this young Samnera to go forth in the morning. By the evening he became enlightened already, even sometimes with psychic powers. But that's very rare. And this was said, the Brahmin student Sanjika Putta said to Prince Bodhi, Master Bodhi says, Oh, the Buddha, oh, the Dhamma, oh, how well proclaimed is the Dhamma. But he does not say, I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. Do not say that, my dear Sanjika Putta. Do not say that. I have heard and learned this from my mother's lips. There was an occasion when the Blessed One was living at Kosambi in Gosita's Park. Then my mother, who was pregnant, went to the Blessed One, and after paying homage to Him, she sat down at one side and said to Him, Vembul Sir, the prince or princess in my womb, whichever it may be, goes to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. Let the Blessed One remember the child as a lay follower who has gone to Him for refuge for life. There was also an occasion when the Blessed One was living here in the country of the Bagas at Sung Su Maragira in the Besakala Grove, the Deer Park. Then my nurse, carrying me on her hip, went to the Blessed One and after paying homage to Him, she stood at one side and said to Him, Venerable Sir, this Prince Bodhi goes to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. Let the Blessed One remember him as a lay follower who has gone to him for refuge for life. Now, my dear Sanjika Putta, for the third time I go to the Blessed One for refuge and to the Dhamma and to the Sangha of monks. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life. That's the end of the sutra. So this last part, this prince says, even when I was in my mother's womb, I already took refuge in the triple gem. And as a small boy, my nurse or maid also brought me to take refuge with the Buddha, Dhamma and Sangha. So now for the third time, I take refuge. So this Sutta The main thing here is these five factors of striving. If somebody wants to strive on the holy path, he should possess these five factors.

36-MN-86-Angulimala-(2010-08-23).txt

Now let's go to the next sutta, 86, Angulimala Sutta on Angulimala. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika's Park. Now, on that occasion, there was a bandit in the realm of King Pasenadi of Kosala named Angulimala, who was murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, and districts were laid waste by him. He was constantly murdering people, and he wore their fingers as a garland. Stop here for a moment. This bandit was called Anguli Mala. This Anguli means finger. Mala means garland. So his name was Finger Garland. He used to murder people, cut off their fingers and string them together like a garland and wear. Then when it was morning, the Blessed One dressed. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Savatthi for alms. When He had wandered for alms in Savatthi, and had returned from His alms round, after His meal, He set His resting place in order, and taking His bowl and outer robe, set out on the road leading towards Angulimala. Cowherds, shepherds and ploughmen passing by saw the Blessed One walking along the road leading towards Angulimala and told Him, Do not take this road, recluse. On this road is the bandit Angulimala, who is murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns and districts have been laid waste by him. He is constantly murdering people and he wears their fingers as a garland. Men have come along this road in groups of 10, 20, 30 and even 40, but still they have fallen into Angulimala's hands. When this was said, the Blessed One went on in silence. For the second time, for the third time, the cowherds, shepherds and ploughmen told this to the Blessed One, but still the Blessed One went on in silence. Stop here for a moment. So you can see from here, the Buddha purposely walked up the hill to meet Angulimala. Even though he was told not to go, he went. This shows properly the Buddha having surveyed the world with his divine eye, heavenly eye. He saw this Angulimala as someone who had the potential to become an arahant. That's why he went to him. The bandit Angulimala saw the Blessed One coming in the distance. When he saw Him, he thought, it is wonderful, it is marvellous. Men have come along this road in groups of 10, 20, 30 and even 40, but still they have fallen into my hands. And now this recluse comes alone, unaccompanied, as if driven by fate. Why shouldn't I take this recluse's life? Angulimala then took up his sword and shield, buckled on his bow and quiver, and followed close behind the Blessed One. Then the Blessed One performed such a feat of supernormal power or psychic power that the bandit Angulimala, though walking as fast as he could, could not catch up with the Blessed One who was walking at his normal pace. Then the bandit Angulimala thought, It is wonderful, it is marvelous. Formerly I could catch up even with a swift elephant and seize it. I could catch up even with a swift horse and seize it. I could catch up even with a swift chariot and seize it. I could catch up even with a swift deer and seize it. But now, though I am walking as fast as I can, I cannot catch up with this recluse who is walking at his normal pace. He stopped and called out to the Blessed One, Stop, recluse! Stop, recluse! And the Buddha said, I have stopped Angulimala. You stop too. Then the bandit Angulimala thought, these recluses, sons of the Sakyan, speak the truth, assert truth. But though this recluse is still walking, he says, I have stopped Angulimala. You stop too. Suppose I question this recluse. Then the bandit Angulimala addressed the Blessed One in stanzas thus, While you are walking, recluse, you tell me you have stopped. But now, when I have stopped, you say I have not stopped. I ask you now, O recluse, about the meaning. How is it that you have stopped and I have not? Angulimala, you have stopped, I have stopped forever. I abstain from violence towards living beings, but you have no restraint towards things that live. That is why I have stopped and you have not. Oh, at long last, this recluse, a venerated sage, has come to this great forest for my sake. Having heard your stanza teaching me the Dhamma, I will indeed renounce evil forever. So saying, the bandit took his sword and weapon and flung them in a gaping chasm spit. The bandit worshipped the sublime one's feet and then and there asked for the going forth. The Enlightened One, the sage of great compassion, the teacher of the world with all its gods, addressed him with these words, Come, monk. And that was how he came to be a monk. Then the Blessed One set out to wander back to Savatthi with Angulimala as his attendant. Wandering by stages, he eventually arrived at Savatthi. And there he lived at Savatthi in Jeta's Grove, Anathapindika's Park. Talked here for a while. So the Buddha told him, I have stopped killing living beings. It also implies I have stopped turning on the round of rebirths. But because you are still creating a lot of unwholesome karma, you have not stopped from the round of rebirths. So when Angulimala went to pay homage to the Buddha, although it's not mentioned here, possibly the Buddha taught him the Dhamma. Having heard the Dhamma, he wanted to become a monk. On that occasion, great crowds of people were gathering at the gates of King Pasenadi's inner palace, very loud and noisy, crying, Sire, the bandit Angulimala is in your realm. He is murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, and districts have been laid waste by him. He is constantly murdering people, and he wears their fingers as a garland. The king must put him down. Then in the middle of the day, King Pasenadi of Kosala drove out of Savati with a cavalry of 500 men and set out for the park. He drove thus as far as the road was passable for carriages, and then he dismounted from his carriage and went forward on foot to the Blessed One. After paying homage to the Blessed One, he sat down at one side, and the Blessed One said to him, What is it, Great King? Is King Senya Bimbisara of Magadha attacking you, or the Licchavis of Vesali, or other hostile kings? Rambu Sir, King Seniya Bimbisara of Magadha is not attacking me, nor are the Licchavi of Vesali, nor are other hostile kings. But there is a bandit in my realm named Angulimala, who is murderous, bloody-handed, given to blows and violence, merciless to living beings. Villages, towns, and districts have been laid waste by him. He is constantly murdering people, and he wears their fingers as a garland. I shall never be able to put him down, my noble sir. stopped here for a while. So here you see, because of the people clamouring for this King Pasenadi to go and kill this Angulimala, so he was on his way with 500 soldiers. But it looks as though he was also nervous. He thought maybe he might be killed by Angulimala. So maybe he went to the Buddha for some blessing. And the Buddha said, Great King, suppose you were to see that Angulimala had shaved off his hair and beard, put on the yellow robe, and gone forth from the home life into homelessness, that he has abstained from killing living beings, from taking what is not given, and from false speech, that he was refraining from eating at night, ate only in one part of the day, and was celibate, virtuous, of good character. If you were to see him thus, how would you treat him? Venerable Sir, we would pay homage to him, or rise up for him, or invite him to be seated, or we would invite him to accept robes, alms food, a resting place, or medicinal requisites, or we would arrange for him lawful guarding, defense and protection. But Venerable Sir, he is an immoral man, one of evil character. How could he ever have such virtue and restraint? I'll stop here for a moment. So here you see, The king is saying that if he really became a monk, we would pay homage to him, rise up for him, invite him to be seated, invite him to accept robes, etc., and arrange for his lawful guarding, defence and protection. So even a king, if a person becomes a monk, even a king pays homage to him. That's why in the tradition, like in Thailand, even the king bows down to monks. Now on that occasion, the Venerable Angulimala was sitting not far from the Blessed One. Then the Blessed One extended his right arm and said to King Pasenadi of Kosala, Great King, that is Angulimala. Then King Pasenadi was frightened, alarmed and terrified. Knowing this, the Blessed One told him, Do not be afraid, Great King, do not be afraid. There is nothing for you to fear from him. Then the King's fear, alarm and terror subsided. He went over to the Venerable Angulimala and said, Venerable Sir, is the Noble Lord really Angulimala? Yes, Great King. Venerable Sir, of what family is the Noble Lord's father? Of what family is his mother? My father is a Gaga, great king. My mother is a Mantani. Let the noble Lord Gagamantaniputta rest content. I shall provide robes, alms food, resting place, and medicinal requisites for the noble Lord Gagamantaniputta." At that time, the Venerable Angulimala was a forest dweller, an alms food eater, a refuse rag wearer, and restricted himself to three robes. He replied, "'Enough, great king. My triple robe is complete. Let's stop here for a moment. So you see this in India, because of the caste system, the family belonging to what caste is very important. When they mention their family name, they will know immediately what caste they belong to. So that's why the king wants to know what is his father's family name, what is the mother's family name, and all these things. The other thing, this Angulimala, he's such a fierce person, having killed so many people, that when the king saw him, immediately all his hair stood on end. There are some people like this, we say in Hokkien, what you call, a hum, a kind of, I don't know how you say, vibes that make people really frightened. Once I had this experience, I was, at that time, staying on Penang Hill, in this cave where I stayed a few years. So every morning I'd come down on alms round to Ayitam, where the devotees waited for me. So I was coming down the hill, and then I rounded a corner, went round the corner, suddenly there was this big eagle, on the tree. So I saw the eagle and the eagle saw me and it flew off. But that short moment when I saw him, I could sense this fierceness in him. So this kind of being, you see them immediately, you get frightened. So because of that. a natural fierceness. Probably, previously as a human being, I also must have been a very fierce person, killed a lot, and now become a killer bird. King Pasenadi then returned to the Blessed One, and after paying homage to Him, he sat down at one side and said, It is wonderful, Venerable Sir. It is marvelous how the Blessed One tames the untamed, brings peace to the unpeaceful, and leads to Nibbana those who have not attained Nibbana. Venerable Sir, we ourselves could not tame Him with force and weapons, yet the Blessed One has tamed Him without force or weapons. And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, Great King, to do as you think fit. Then King Pasenadi of Kosala rose from his seat and after paying homage to the Blessed One, keeping him on his right, he departed. So the king, he praised the Buddha. When other people could not tame this Angulimala, even with weapons, the Buddha just by words alone can tame him. Then when it was morning, the rebel Angulimala dressed, and taking his bowl and outer robe, went into Savatthi for alms. As he was wandering for alms from house to house in Savatthi, he saw a certain woman giving birth to a deformed child. When he saw this, he thought, how beings are afflicted. Indeed, how beings are afflicted. when he had wandered for alms in Savatthi and had returned from his alms round. After his meal, he went to the Blessed One, and after paying homage to Him, he sat down at one side and said, Venerable Sir, in the morning I dressed, and taking my bowl and outer robe, went into Savatthi for alms. As I was wandering for alms from house to house in Savatthi, I saw a certain woman giving birth to a deformed child. When I saw that, I thought, how beings are afflicted. Indeed, how beings are afflicted. And the Buddha said, in that case, Angulimala, go into Savati and say to that woman, Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well. Remember, Sir, wouldn't I be telling a deliberate lie for I have intentionally deprived many living beings of life? Then Angulimala go into Savati and say to that woman, Sister, since I was born with a noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well. Vembul Sir, the Vembul Angulimala replied. Yes, Vembul Sir, the Vembul Angulimala replied. And having gone into Savati, he told that woman, Sister, since I was born with a noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well. Then the woman and the infant became well. Stop here for a moment. So here, This translation says that this woman gave birth to a deformed child. Whereas in some other sutras, some other books, they say that this woman was in labour pain and could not give birth. I don't know whether you all have heard that. So, anyway, whichever it is. So now because of this incident here, nowadays, some women when they are about to give birth, they are afraid they may have too much labor pains or give birth to some deformed child. Then they like to chant these words of Angulimala. These words actually mean Since I was born with a noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well." So he also invites monks to do this chant for them. So you notice here, he says, since I was born with a noble birth. When a person becomes a monk, he is considered nobility. That's why like in Thailand, monks are called Pra. Sometimes they are called Luang. These are titles used for noble people, relations of the king. Only relations of the king can use this. That's why, like in Thailand, they have two ways of speaking. Ordinary language and the language of nobles, royal families. Nobles, they speak slightly different terms. Like lay people, they say, eat rice. They say, eat food. But monks and royalty, they say, eat. So that's why you see just now, the king asked this Angulimala. Venerable Sir, is the noble lord really Angulimala? Venerable Sir, of what family is the noble lord's family? He addressed him as a noble. The king addressed Angulimala as a noble. So it doesn't matter what caste a monk comes from. Once he is ordained as a monk, then he is considered royalty, provided he behaves like a monk. Before long, dwelling alone, withdrawn, diligent, ardent and resolute, the Venerable Angulimala, by realizing for himself with direct knowledge, here and now entered the pond and abided in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew, birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. And the Venerable Angulimala became one of the Arahants. Then when it was morning, Venerable Angulimala dressed, and taking his bowl and outer robe, went into Savatthi for alms. Now on that occasion, someone threw a cloth and it hit the Venerable Angulimala's body. Someone else threw a stick and hit his body. Someone else threw a pot shirt and hit his body. Then with blood running from his cut head, with his bow broken, and with his outer robe torn. The rebel Angulimala went to the Blessed One. The Blessed One saw him coming in the distance and told him, Bear it, Brahmana. Bear it, Brahmana. You are experiencing here and now the result of deeds because of which you might have been tortured in hell for many years, for many hundreds of years, for many thousands of years. I'll stop here for a moment. So here, You see, even after he became enlightened, he still has to pay for his karma. Because he had killed so many people, some people whose relations were killed by him, they have a grudge against him. So when they know that this person was the former bandit, when he went on arms round, some people would beat him with a stick or throw an orchard. part of a pot at him and sometimes hit his head. So I don't know how many times this happened. This must have happened many times because he killed so many people. So even when a person becomes liberated, becomes an Arahant, Kamma still follows him. Kamma Vipaka. Then while the Venerable Angulimala was alone in retreat, experiencing the bliss of deliverance, he uttered this exclamation, Who once did live in negligence and then is negligent no more? He illuminates the world like the moon freed from a cloud. Who checks the evil deeds he did by doing wholesome deeds instead? He illuminates the world like the moon freed from a cloud. The youthful monk who devotes his efforts to the Buddha's teaching. He illuminates the world like the moon freed from a cloud. Let my enemies hear discourse on the Dhamma. Let them be devoted to the Buddha's teaching. Let my enemies wait on those good people who lead others to accept the Dhamma. Let my enemies give ear from time to time and hear the Dhamma of those who preach forbearance, of those who speak as well in praise of kindness, and let them follow up their Dhamma with kind deeds. For surely then they would not wish to harm me, nor would they think of harming other beings. So those who would protect all, frail or strong, let them attain the all-surpassing peace. Conduit-makers guide the water, Fletchers straighten out the arrow-shaft, Carpenters straighten out the timber, But wise men seek to tame themselves. There are some that tame with beatings, some with goats and some with whips. But I was tamed by such alone who has no rod nor any weapon. Harmless is the name I bear, though I was dangerous in the past. The name I bear today is true. I hurt no living being at all. And though I once lived as a bandit with the name of Angulimala, For one whom the great flood swept along, I went for refuge to the Buddha. And though I once was bloody handed with the name of Finger Garland, see the refuge I have found, the bond of being has been cut. While I did many deeds that lead to rebirth in the evil realms, yet the result has reached me now. And so I eat free from death. They are fools and have no sense, who give themselves to negligence. But those of wisdom guard diligence, and treat it as the greatest good. Do not give way to negligence, nor seek delight in sensual pleasures, but meditate with diligence, so as to reach the perfect bliss. So welcome to that choice of mine, and let it stand. It was not ill-made. Of all the Dhammas known to men, I have come to the very best. So welcome to that choice of mine and let it stand. It was not ill-made. I have attained the triple knowledge and done all that the Buddha teaches." That's the end of the sutra. So in the end, he praised the Buddha and the renunciants who walked the holy life. Ordinary people, they lead a life of negligence, indulging in sensual pleasures. So just like the Chinese saying, tau ti boi ko, whereas monks tau ko boi ti. For ordinary people, we enjoy first, and then you pay later with tears. Life, we enjoy just like a credit card. Nothing is free in this world, in the end. you have to pay for it. As people who lead the holy life, we suffer first, but in the end, the end is sweet. When we are young and we don't realize the value of the Dhamma, we don't realize the value of the spiritual path. When we are old, then we regret when we had the chance to practice. We did not take the chance. A lot of people You don't realize in life many things come your way just once. As you grow older, then you realize many things come our way just once. A few years ago, there was a man who came here for retreat. And he came only once, stayed two weeks. And he didn't appreciate. Then he left and never came back again. Four years later, when he came back, came back just to tell me he had cancer. It was too late, terminal cancer. He told me one thing he regretted in life. He didn't come back to keep, to do retreats. And that was too late. After he just came all the way from Kuala Lumpur just to tell me that. After that, he went back. About two weeks later, he passed away. So life is so uncertain. You don't know how long is your life. If you know how long is your life, you won't be negligent, like Angulimala says. A lot of people are negligent. They always think we have time, but actually we don't have time. Okay, we end here. If there are any questions, you can ask. Oh yes, I believe Angulimala has very good karma from the past. That's why the Buddha went to him. Secondly, I can tell you many years ago when I was in Penang, I had one devotee who was a close supporter of mine. And he told me about a man he knows who used to be a gangster. And this man, in his younger days, being a gangster, was involved in gangster fights, gang fights. And he killed two men with his own hand, stabbed two men to death. Now he was old already, maybe 50 or something. So he's quite a different person. So he saw this devotee of mine coming to learn the Dhamma and learning meditation and doing offerings to monks and all these things. So he also became interested. He also joined him. And then he went to the meditation center to learn meditation. Initially, when he learned meditation, he seemed to progress. And then as he progressed, come to a certain stage, as he went into his mind, then he experienced the whole mind turning in dark force, turning. So he was so frightened, he stopped meditating. Because a lot of things are deep in our subconsciousness. So as we meditate, as we go deeper into our mind, then a lot of memories start to come up. So because of his killing somebody, this evil karma is deep inside his subconscious. So when he meditates deeper, it comes to haunt him. So he was so afraid that he could not he had to give up meditation. So you can imagine somebody like Angulimala, when he meditated, I'm sure all these people that he killed will come to haunt him. So he has to exert a strong will to overcome all these. Each one of us, we have different unwholesome states buried inside us, these kilesas. So like for somebody like Guli Mala is very extreme, but he knows he has to fight it because if he doesn't fight it, he knows hell is waiting for him. If he does not become an Arya, he will have to go to hell and pay for many hundreds of thousands of years. So because of that fear, he strove very hard in spite of Somebody like him, it would be extremely difficult to strive on the spiritual path. Much, much more difficult than other people. All these obstacles will come to him. You see, like even when he goes bindabat, people will beat him. He has to stand it, come back with the head bloody and all these things. But the worst is the meditation, because when he meditates and goes into his mind, all these things come up. So he, because he put so much effort, finally became enlightened. It needs a superhuman effort for him to attain that liberation. Now, is it true that the Buddha is a holy monk? He is related to a white holy, and a cocktail of many alchemy. These stories, if it's not found in the suttas, you don't have to believe them. They are all created by people out of their own imagination. But I would probably think, because of his taking so much life, that he probably will have a short life. Even though it's mentioned, 7 years, 6 years, all that down to 7 months and all these things, I think that it's just an Indian way of speaking. Indians, they have certain numbers they like to use often, like 500, 84,000, So we can see from the Vinaya books that there is no such thing. It's not that the monks become enlightened exactly seven years. No such thing. Very simple reason why his practice of the Brahma Viharas didn't lead to Enlightenment is that at that time there was no Dhamma in the world. At that time there was no Buddha in the world, no Dhamma, no Sangha. That's a long time ago. Not absolutely necessary. These four Brahma Viharas are just one of the Samatha meditation. So the purpose is to attain the Jhanas. So when you attain the four Jhanas or the Arupa Jhanas, then combined with the knowledge of the Dhamma, then only you can attain enlightenment or the various stages of Ariya-hood. So this attaining the Jhanas is the Samatha part. Understanding the Suttas, the words of the Buddha, the Dhamma, that is the Vipassana. That is the Vipassana part. Vipassana is not meditation. Vipassana is understanding the Dhamma. Okay, shall we end here?

37-MN-87-Piyajatika-88-Bahitika-(2010-08-24).txt

Today is the 24th of August, 2010, and we come to the 87th chapter of the Majjhima Nikaya, Piyajatika Sutta, born from those who are dear. Tonight is also the 36th talk in the series of the Majjhima Nikaya Suttas. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika's Park. On that occasion, a certain householder's dear and beloved only son had died. After his son's death, he had no more desire to work or to eat. He kept going to the charnel ground and crying, My only child, where are you? My only child, where are you? Then that householder went to the Blessed One, and after paying homage to Him, sat down at one side. The Blessed One said to him, Householder, your faculties are not those of one in control of his own mind. Your faculties are deranged. And he said, how could my faculties not be deranged, Venerable Sir? For my dear and beloved only son has died. Since he died, I have no more desire to work or to eat. I keep going to the charnel ground and crying, my only child, where are you? My only child, where are you? And the Buddha said, So it is, householder, so it is. Sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. And he said, for example, sir, would ever think that sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. Honourable Sir, happiness and joy are born from those who are dear, arise from those who are dear. Then, displeased with the Blessed One's words, disapproving of them, the householder rose from his seat and left. On that occasion, some gamblers were playing with dice, not far from the Blessed One. Then the householder went to those gamblers and said, Just now, sirs, I went to the recluse Gautama, and after paying homage to him, I sat down at one side. When I had done so, the recluse Gautama said to me, Householder, your faculties are not those of one in control of his own mind. Your faculties are deranged. And he repeated the entire conversation with the Buddha. And he said, Venerable Sir, happiness and joy are born from those who are dear, arise from those who are dear. Then displeased with the recluse Gautama's words, disapproving of them, I rose from my seat and left. And the gambler said, so it is, householder, so it is. Happiness and joy are born from those who are dear, arise from those who are dear. And the householder left thinking, I agree with the gambler. Eventually, This story reached the king's palace. Then King Pasenadi of Kosala told Queen Mallika, this is what has been said by the recluse Gautama Mallika. Sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. And Mallika said, if that has been said by the blessed one, Sire, then it is so. And the king said, no matter what the recluse Gautama says, Mallika applauds it thus. If that has been said by the blessed one, sire, then it is so. Just as a pupil applauds whatever his teacher says to him, saying, so it is, teacher, so it is. So too, Mallika, no matter what the recluse Gautama says, you applaud it thus. If that has been said by the blessed one, sire, then it is so. Be off, Mallika, away with you. Let's stop here for a moment. So worldly people, we always think that those that we love give us the most joy. It's true. But when something happens to them, then it also gives us the most sorrow that the second part they don't realize. So when this Sutta was spoken, At that time, this King Pasenadi, of course, he must have just come to know the Buddha. So he did not have the unshakable faith in the Buddha yet. So he was not happy with the wife. Then Queen Mallika addressed the Brahmin Nali Jangga, Come Brahmin, go to the Blessed One and pay homage in my name with your head at His feet and ask whether He is free from illness and affliction and is healthy, strong and abiding in comfort, saying, Venerable Sir, Queen Mallika pays homage with her head at the Blessed One's feet and asks whether the Blessed One is free from illness etc. Then say this, Remember Sir, have these words been uttered by the Blessed One? Sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. Learn well what the Blessed One replies and report it to me, for Tathagatas do not speak untruth. Yes, Madam, he replied. And he went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and said, Master Gautama, Queen Mallika pays homage with her head at Master Gautama's feet and asks whether he is free from illness, etc., and abiding in comfort. And she says this, Venerable Sir, have these words been spoken by the Blessed One? Sorrow, lamentation, Pain, grief and despair are born from those who are dear, arise from those who are dear. And the Buddha said, so it is, Brahmin, so it is. Sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. It can be understood from this, Brahmin, how sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. Once in this same Savatthi, there was a certain woman whose mother died. Owing to her mother's death, she went mad, lost her mind, and wandered from street to street, from crossroad to crossroad, saying, Have you seen my mother? Have you seen my mother? And it can also be understood from this, how sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. Once in this same Savatthi, there was a certain woman whose father died, and She also went mad. Whose brother died, whose sister died, whose son died, whose daughter died, whose husband died. Going to their death, she went mad, lost her mind and wandered from street to street, from crossroad to crossroad, saying, Have you seen my husband? etc. Have you seen my husband? And it can be understood from this how sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. Once in the same Savatthi, there was a certain man whose mother died. whose father died, whose brother died, whose sister died, whose son died, whose daughter died, whose wife died. Owing to their death, those people went mad, lost their mind and wandered from street to street and from crossroad to crossroad saying, have you seen my mother, my father or my wife, etc. And it can be understood from this how sorrow, lamentation, pain, grief and despair arise from those who are dear. Once in the same Savatthi, there was a certain woman who went to live with her relatives' family. Her relatives wanted to divorce her from her husband and give her to another whom she did not want. Then the woman said to her husband, These relatives of mine want to divorce me from you and give me to another whom I do not want. Then the man cut the woman in two and committed suicide, thinking, we shall be together in the afterlife. It can also be understood from this how sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. Then delighting and rejoicing in the Blessed One's words, the Brahmin Nalijanga rose from his seat, went to Queen Mallika and reported to her his entire conversation with the Blessed One. That Queen Mallika went to King Pasnadi of Kosala and asked him, What do you think, Sire? Is Princess Vajiri dear to you? Yes, Mallika, Princess Vajiri is dear to me. What do you think, Sire? If change and alteration took place in Princess Vajiri, would sorrow, lamentation, pain, grief and despair arise in you? Change and alteration in Princess Vajiri would mean an alteration in my life. How could sorrow, lamentation, pain, grief and despair not arise in me? And Queen Mallika said, it was with reference to this, Sire, that the blessed one who knows and sees, Arahant Samasambuddha said, sorrow, lamentation, pain, grief, and despair are born from those who are dear, arise from those who are dear. What do you think, Sire? Is the noble Queen Vasava dear to you? And he replied similarly, is General Vidudaba dear to you? Am I dear to you? Akasi and Kosala dear to you? Yes, Mallika, Khasi and Khosala are dear to me. We owe it to Khasi and Khosala that we use Khasi sandalwood and wear garlands, scents and anguins. What do you think, Sire, if change and alteration took place in Khasi and Khosala? Would sorrow, lamentation, pain, grief and despair arise in you? Change and alteration in Kasi and Kosala would mean an alteration in my life. How could sorrow, lamentation, pain, grief and despair not arise in me? It was with reference to this saya that the Blessed One who knows and sees, Arhatsama Sambuddha said, sorrow, lamentation, pain, grief and despair are born from those who are dear, arise from those who are dear. And the king said, it is wonderful Malika, it is marvelous how far the blessed one penetrates with wisdom and sees with wisdom. Come Malika, give me the ablution water. Then King Basnadi of Kosala rose from his seat and arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the blessed one and uttered this exclamation three times. Honour to the Blessed One, Arahant Sama Sambuddha. In Pali it would be Namo Tassa Bhagavato Arahato Sama Sambuddhassa. I uttered this three times. This ablution water is for washing the hands and feet and mouth before paying homage to the Buddha. Initially, King Pasenadi rebuked the Queen Mallika for saying everything that the Buddha says is correct. But after she gave the examples of her daughter, Vajiri, if anything happened to her, then the king would feel this sorrow, lamentation, pain, grief and despair. And similarly to other persons who were dear to him, He would also feel it then. He understood how sorrow and lamentation arise when anything happens to someone whom we love dearly. So clinging, attachment, brings about sorrow. Anything that we cling to, we want badly. We want it to remain as it is. But in life, everything is impermanent. You never know what is going to happen. So either you're going to leave those that you love, or those that you love are going to die before you. So when that happens, if you cling to them too much, you'll have pain, great pain. In life, if we look around with our eyes, as we grow older, we can see The greatest sorrow arises when somebody that you love dearly passes away. As a monk, I've gone to funerals a few times, and I've seen when they take out the coffin of those that they love, they're going to bring it to the cemetery. At that time, when they take out the coffin from the house, you see how the family members cry. There's no sorrow like that type of sorrow, because those that you love for so many years, suddenly they're going to leave you and leave you forever. And it's not like going for a holiday. They're going to disappear altogether from your life. And when that happens, you not only see that they're leaving you, you also realize that your turn will come. One day your turn will come. That life is impermanent. That you also have to die. So since all of us know that death is coming, so if we are wise enough, we prepare for it. To prepare for this, It takes years. You cannot just say you will just let go. It's easy to say let go when the time comes. It's very difficult to let go. A doctor was telling me, he works in the hospice, an old lady with terminal cancer, she kept saying she's waiting to go, that she's suffering. waiting for her time to go. But actually when the day came for her to go and the daughter was around her, she clung to the daughter and cried, saying she didn't want to go. There's one thing to say, when the time comes you will let go. But unless you have trained your mind and meditated and your mind is strong enough and understood the Dhamma, And when the actual time comes, you certainly cannot let go. The next sutra is number 88, Bahitika Sutra, The Cloak. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when it was morning, Vibhu Ananda, dressed, and taking his bowl and outer robe, went into Savatthi for alms. When he had wandered for alms in Savatthi, and had returned from his alms round, after his meal he went to the Eastern Park, to the palace of Migara's mother, for the day's abiding. On that occasion, King Pasenadi of Kosala had mounted the elephant Eka Pundarika and was riding out of Savatthi at midday. He saw the verbal Ananda coming in the distance and asked the minister Sirivada, that is the verbal Ananda, is it not? Yes, Sire, that is the rebel Ananda. Then King Pasenadi of Kosala told a man, Come, good man, go to the rebel Ananda and pay homage in my name with your feet at his feet, saying, Rebel Sir, King Pasenadi of Kosala pays homage with his head at the rebel Ananda's feet. Then say this, Rebel Sir, if the rebel Ananda has no urgent business, perhaps the rebel Ananda would wait a moment out of compassion. Yes, sire, the man replied. And he went to the Venerable Ananda. And after paying homage to him, he stood at one side and said to the Venerable Ananda, Venerable Sir, King Pasenadi of Kosala pays homage with his head at the Venerable Ananda's feet. And he says this, Venerable Sir, if the Venerable Ananda has no urgent business, perhaps the Venerable Ananda would wait a moment out of compassion. The rebel Ananda consented in silence. Then King Pasenadi went by elephant as far as the elephant could go, and then he dismounted and went to the rebel Ananda on foot. After paying homage to him, he stood at one side and said, to the Venerable Ananda. If Venerable Sir, the Venerable Ananda has no urgent business, it would be good if he would go to the bank of the river Achiravati out of compassion. The Venerable Ananda consented in silence. He went to the bank of the river Achiravati and sat down at the root of a tree on a seat made ready. Then King Pasenadi went by elephant as far as the elephant could go. And then he dismounted and went to the Venerable Ananda on foot. After paying homage to him, he stood at one side and said to the Venerable Ananda, Here, Venerable Sir, is an elephant rock. Let the Venerable Ananda be seated on it. There is no need, great king. Sit down. I am sitting on my own mat. Stop here for a moment. So you see, monks, the Buddha's disciples, they are contented. They have a sitting mat already. They think there's no need for a luxurious mat from the king. King Pasenadi of Kosala sat down on a seat made ready and said, Venerable Ananda, would the Blessed One behave with the body in such a way that he could be censured by wise recluses and Brahmins? No, Great King, the Blessed One would not behave with the body in such a way that he could be censured by wise recluses and Brahmins. Would the Blessed One, Venerable Ananda, behave with speech and behave with mind in such a way that he could be censured by wise recluses and Brahmins. No, Great King, the Blessed One would not behave with speech or behave with the mind in such a way that he could be censured by wise recluses and Brahmins. And the king said, It is wonderful, Venerable Sir, it is marvellous, for what we were unable to accomplish with the question has been accomplished by the Venerable Ananda with the answer to the question. We do not recognize anything of value in the praise and blame of others spoken by foolish, ignorant persons who speak without having investigated and evaluated. But we recognize as valuable the praise and blame of others spoken by wise, intelligent and sagacious persons who speak after having investigated and evaluated." Stop here for a moment. You can see from here that at the time of this Sutta, King Pasenadi had known the Buddha not very long. So he did not yet have the strong faith in the Buddha. So he was asking the Buddha's disciple Ananda whether the Buddha could do anything wrong to body, speech, and mind. And Venerable Ananda said no. According to the commentary, this sutta At that time of the Sutta, these external ascetics, they were jealous of the Buddha and the Buddha's disciples. So they wanted to harm the Buddha's reputation. So they convinced a female wanderer, Sundari, to every night go to the Jetavana monastery. And then at dawn, the next morning, to leave the monastery and let people see that she was leaving the monastery so that people would suspect that she is having some affair with the Buddha or something. And after people had seen this several times, then these external ascetics, they murdered her and buried her near the Jetavana monastery. So when her body was discovered, The Buddha and the monks were under suspicion that they had an affair with her and killed her, maybe because she was pregnant or what. So that's why the king asked this question, whether the Buddha would do anything wrong. And then the king said, Now, Venerable Ananda, what kind of bodily behavior is censured by wise recluses and Brahmins? Any bodily behavior that is unwholesome, Great King. Now, Vemba Ananda, what kind of bodily behavior is unwholesome? Any bodily behavior that is blameworthy, Great King. Now, Vemba Ananda, what kind of bodily behavior is blameworthy? Any bodily behavior that brings affliction, Great King. Now, Vemba Ananda, what kind of bodily behavior brings affliction? Any bodily behavior that has painful results, Great King. Now, Venerable Ananda, what kind of bodily behavior has painful results? Any bodily behavior, Great King, that leads to one's own affliction, or to the affliction of others, or to the affliction of both, and on account of which unwholesome states increase and wholesome states diminish, such bodily behavior is censured by wise recluses and brahmins, Great King. Venerable Ananda, what kind of verbal behaviour is censured by wise recluses and Brahmins? Any verbal behaviour that is unwholesome? Similarly, he asked what type of verbal behaviour is unwholesome. Venerable Ananda said that which is blameworthy. And that blameworthy behaviour is that which brings affliction to the self or to others or to both. And similarly for mental behavior that is unwholesome. So these three kammas, bodily behavior, verbal behavior and mental behavior that is unwholesome are those types of behavior that leads to the affliction of others or the affliction of oneself or both. Now, Venerable Ananda, does the Blessed One praise only the abandoning of all unwholesome states? The Tathagata, Great King, has abandoned all unwholesome states and he possesses wholesome states. Now, Venerable Ananda, what kind of bodily behavior is uncensured by wise recluses and Brahmins? Any bodily behavior that is wholesome, Great King, November Ananda, what kind of bodily behavior is wholesome? Any bodily behavior that is blameless, Great King. November Ananda, what kind of bodily behavior is blameless? Any bodily behavior that does not bring affliction, Great King. November Ananda, what kind of bodily behavior does not bring affliction? Any bodily behavior that has pleasant results, Great King. November Ananda, what kind of bodily behavior has pleasant results? Any bodily behaviour, Great King, that does not lead to one's affliction, or to the affliction of others, or to the affliction of both, and on account of which unwholesome states diminish and wholesome states increase, such bodily behaviour, Great King, is uncensured by wise recluses and Brahmins. Similarly, for wholesome verbal behaviour and wholesome mental behaviour, So wholesome body behavior, wholesome verbal behavior and wholesome mental behavior does not lead to the affliction of oneself or others or both. And unwholesome states diminish and wholesome states increase. Unwholesome states are those states of mind that give you suffering, restlessness, anger, greed, delusion, jealousy and all that. And wholesome states are states of mind that give you happiness like non-greed, non-anger, equanimity, etc. What kind? Namaste. Now, Venerable Ananda, does the Blessed One praise only the undertaking of all wholesome states? The Tathagata, Great King, has abandoned all unwholesome states and possesses wholesome states. And the king said, it is wonderful Venerable Sir, it is marvelous how well that has been expressed by the Venerable Ananda. And we are satisfied and pleased by what has been so well expressed by him. Venerable Sir, we are so satisfied and pleased with what has been so well expressed by the Venerable Ananda, that if the elephant treasure were allowed to him, we would give it to him. If the horse treasure were allowed to him, we would give it to him. If the boon of a village were allowed to him, he would give it to him. But we know, Venerable Sir, that these are not allowable for the Venerable Ananda. But there is this cloak of mine, Venerable Sir, which was sent to me, packed in a royal umbrella case by King Ajatasattu of Magadha, sixteen hands long and eight hands wide. Let the Venerable Ananda accept it out of compassion. And Venerable Ananda said, It is not necessary, Great King. My triple robe is complete. This river Achiravati has been seen both by the rebel Ananda and by ourselves when a great cloud has rained heavily on the mountains. Then this river Achiravati overflows both its banks. So too, Venerable Sir, Venerable Ananda can make a triple robe for himself out of this cloak, and he can share out his own triple robe among his companions in the Holy Light. In this way, our offering will overflow. Venerable Sir, let the Venerable Ananda accept the cloak. The Venerable Ananda accepted the cloak. Then King Pasenadi of Kosala said, And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, Great King, to do as you think fit. Then King Pasenadi of Kosala, having delighted and rejoiced in the Venerable Ananda's words, rose from his seat, and after paying homage to the Venerable Ananda, keeping him on his right, he departed. And soon after he had left, the noble Ananda went to the Blessed One. And after paying homage to him, he sat down at one side, related to him his entire conversation with King Pasenadi of Kosala, and presented the cloak to the Blessed One. Then the Blessed One addressed the monks, it is a gain, monks, for King Pasenadi of Kosala, it is a great gain for King Pasenadi of Kosala that he has had the opportunity of seeing and paying respect to Ananda. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. The end of the Sutta. So here the King Pasenadi, being new to the Dhamma, he did not understand so well what is meant by wholesome kamma and unwholesome kamma. So Venerable Ananda explained to him so clearly that he was so pleased. He said if Venerable Ananda could accept an elephant, he would offer him an elephant. or a horse, or even a village. But he knows these are not allowable. So he offered a piece of cloth to the Venerable Ananda, a very good quality cloth sent to him by King Ajatasattu. But Venerable Ananda, during the Buddha's time, the monks were only allowed one set of robes. One set of robes is called the triple robe. This is the upper robe, then the lower robe, the sabong. And then the AA one, the Sangati, only three on set is allowed. So he didn't want to accept the cloth. But this king pleaded with him a second time. So out of compassion, he accepted. And then he went to the Buddha and offered it to the Buddha. And then you see the Buddha praised this rebel Ananda. He said, it's a great gain for King Pasenadi to have had the opportunity of seeing and paying respect to Ananda. Ananda is one of the monks, even though at the time of the Buddha, he was only a Sotapanna. He had not attained Arahanthood. Yet the Buddha says it's difficult to find somebody with wisdom like Ananda. The Buddha had great regard for this venerable Ananda.

38-MN-89-Dhammacetiya-(2010-08-24).txt

Now we come to Sutta number 89, Dhammacetya Sutta, Monuments to the Dhamma. This is a very interesting sutta. Thus have I heard, on one occasion the Blessed One was living in the Sakyan country at a town of the Sakyans named Medalumpa. Now on that occasion, King Pasenadi of Kosala had arrived at Nagarakka for some business or other. Then he addressed Digakarayana, Dika Karayana is a general. Dear Karayana, have the state carriages prepared. Let us go to the pleasure garden to see a pleasing spot. Yes, Sire," Diga Karayana replied. When the state carriages were prepared, he informed the king, Sire, the state carriages are ready for you. Now is the time to do as you think fit. That King Pasenadi mounted a state carriage and accompanied by the other carriages, he drove out from Nagaraka with a full pump of royalty and proceeded towards the park. He went thus as far as the road was passable for carriages, and then dismounted from his carriage and entered the park on foot. As he walked and wandered in the park for exercise, King Pasenadi saw roots of trees that were lovely and inspiring, quiet and undisturbed by voices, with an atmosphere of seclusion, remote from people, favorable for retreat. The sight of these reminded him of the Blessed One thus. These roots of trees are lovely and inspiring, quiet and undisturbed by voices, with an atmosphere of seclusion, remote from people, favorable for retreat, like the places where we used to pay respect to the Blessed One, Arhat Samasambuddha. Then he told Digha Karayana what he had thought and asked, Where is he living now, the Blessed One, Arhat Samasambuddha? somewhere for a moment. So here you can see that the Buddha used to live in very secluded places, remote from people, where it was very ideal for meditation. So he used to find the Buddha in such places. So when he saw this quiet, secluded park, he suddenly thought of the Buddha and wanted to see the Buddha. There is a town of the Sakyans named Medalumpa. The Blessed One, Arhatsamasambuddha, is now living there. How far is it from Nagaraka to Medalumpa? It is not far, sire. Three leagues or three yojanas, which is about 30 kilometers. There is still daylight enough to go there. Then, dear Karayana, have the state carriages prepared. Let us go and see the Blessed One, Arahant Samasambuddha. Yes, Sire, he replied. When the state carriages were prepared, he informed the king, Sire, the state carriages are ready for you. Now is the time to do as you think fit. Then King Pasenadi mounted a state carriage and accompanied by the other carriages set out from Nagaraka towards the Sakin town of Medalungpa. He arrived there while it was still daylight and proceeded towards the park. He went thus as far as the road was passable for carriages, and then he dismounted from his carriage and entered the park on foot. On that occasion, a number of monks were walking up and down in the open, and the King Pasenadi went to them and asked, Humble Sirs, where is he living now, the Blessed One, Arahant Sammasambuddha? We want to see the Blessed One, Arahant Sammasambuddha. And the monk replied, That is his dwelling, great king, with the closed door. Go up to it quietly, without hurrying. Enter the porch, clear your throat, and tap on the panel. The blessed one will open the door for you. King Pasenadi handed over his sword and turban to Digakarayana then and there. Then Digakarayana thought, So the king is going into secret session now, and I have to wait here alone. Without hurrying, King Pasenadi went quietly up to the dwelling with the closed door, entered the porch, cleared his throat, and tapped on the panel. The Blessed One opened the door." Stop here for a moment. So you see, this king wanted to go and see the Buddha, and out of respect, he removed his sword and his turban. When you want to learn the Dhamma, when a lay person wants to learn the Dhamma from a monk, he must not be carrying his sword or wearing a turban. He has to uncover the head since the monk does not cover the head. So I would respect this king to remove this emblem of kingship. Then King Pasenadi entered the dwelling, prostrating himself with his head at the Blessed One's feet. He covered the Blessed One's feet with kisses and caressed them with his hands, pronouncing his name. I am King Pasenadi of Kosala, Venerable Sir. I am King Pasenadi of Kosala, Venerable Sir. And the Buddha said, But Great King, what reason do you see for doing such supreme honor to this body and for showing such friendship? And he said, Venerable Sir, I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way. Now Vembul Sir, I see some recluses and Brahmins leading a limited holy life for 10 years, 20 years, 30 years or 40 years. And then on a later occasion, I see them well-groomed and well-anointed, with trimmed hair and beards, enjoying themselves provided and endowed with the five courts of sensual pleasure. But here I see monks leading the perfect and pure holy life, as long as life and breath last. Indeed, I do not see any other holy life elsewhere as perfect and pure as this. That is why, Venerable Sir, I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well-proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way." I'll stop here for a moment. So when the king went to the Buddha, he immediately prostrated himself, bowed down, and kissed the Buddha's feet. This is an Indian tradition. They show respect. They like to touch the feet. And this king even went as far as to kiss the Buddha's feet. Then the Buddha said, why do you show so much respect to this body? Then he said, because he infers, according to Dhamma, The Buddha is fully enlightened, the Dhamma is well proclaimed, and the Sangha of monks are practicing the good way. He says in other religions, other external ascetics, he sees them becoming a monk or ascetic for 10 years, 20, 30, even 40 years. And after even 40 years, they disrobe and go back to lay life, enjoy sensual pleasures. But here, he sees the monks wearing the robe until they die. That's why he says, he believes there is no other holy life as pure and perfect as the Buddha's. is the first praise of the Buddha, Dhamma and Sangha. Again, Venerable Sir, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders, mother quarrels with child, child with mother, father with child, child with father, brother quarrels with brother, brother with sister, sister with brother, friend with friend, But here, I see monks living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. I do not see any other assembly elsewhere with such concord. This too, Venerable Sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way. Let's stop it for a moment. So this is the second praise of the Buddha, Dhamma, and Sangha. It says you can see everywhere, even within families, family members quarrel. And then even among kings and nobles and Brahmins and householders, they quarrel. But here, the monks live in harmony and concord, viewing each other with kindly eyes, having a lot of metta for each other. That's why he believes that the Buddha is enlightened, the Dhamma is well-proclaimed, and the Sangha is practicing the good way. Again, Venerable Sir, I have walked and wandered from park to park and from garden to garden. There I have seen some recluses and Brahmins who are lean, wretched, unsightly, jaundiced, with veins standing out on their limbs, such that people would not want to look at them again. I have thought, surely these venerable ones are leading the holy life in discontent, or they have done some evil deed and are concealing it. So lean and wretched are they, such that people would not want to look at them again. I went up to them and asked, why are you venerable ones so lean and wretched? Unsightly, jaundiced, with veins standing out on the limbs, such that people would not want to look at you again. Their reply was, it is our family sickness, great king. But here I see monks smiling and cheerful, sincerely joyful, plainly delighting, their faculties fresh, living at ease, unruffled, subsisting on what others give, abiding with mind as aloof as a wild deer's. I have thought Surely, these Venerable Ones perceive successive states of lofty distinction in the Blessed One's dispensation, since they abide thus, smiling and cheerful, etc., with mind as aloof as a wild deer's. This too, Venerable Sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way." Let's stop here for a moment. So this third praise, He says, whereas he sees other ascetics so lean and wretched, jaundiced, that means looking all yellow, with veins standing out, so ugly looking that he doesn't want to see them a second time. But here he sees the Buddha's disciples smiling and cheerful, so happy. That's why he says that he believes the Buddha is enlightened, etc. Again, Wemble, sir, being a head-anointed noble king, I am able to have executed those who should be executed, to find those who should be found, to exile those who should be exiled. Yet when I am sitting in council, they bring in and interrupt me. Though I say, gentlemen, do not bring in and interrupt me when I am sitting in council. Wait till the end of my speech. Still, they break in and interrupt me. But here I see monks, while the Blessed One is teaching the Dhamma to an assembly of several hundred followers, and then there is not even the sound of a disciple of the Blessed One coughing or clearing his throat. Once the Blessed One was teaching the Dhamma to an assembly of several hundred followers, and there a disciple of His cleared His throne. Thereupon, one of His companions in the Holy Life nudged Him with his knee to indicate, Be quiet, Venerable Sir, make no noise. The Blessed One, the Teacher, is teaching us the Dhamma. I thought, it is wonderful, it is marvellous, how an assembly can be so well disciplined without force or weapon. Indeed, I do not see any other assembly elsewhere so well disciplined. This too, Venerable Sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practising the good way. I stop here again for a moment. So this fourth praise, The king says he has, being a head-anointed noble king, he has the power to execute anybody who should be executed, etc. Yet when he is speaking in council, they interrupt him. He asks them not to interrupt him, they still interrupt him. and not so respectful towards him. But you see, when the Buddha is teaching the Dhamma, even to several hundred followers, not a sound can be heard, not even the clearing of the throat. Once, one of the Buddha's monks cleared the throat, and then another monk used the knee to nudged him and told him to keep quiet. So he said, you cannot see elsewhere people so disciplined as the Buddha's disciples. That's why he infers that the Buddha is enlightened, etc. Again, Venerable Sir, I have seen here certain learned nobles who were clever, knowledgeable about the doctrines of others, as sharp as hair-splitting marksmen. They wonder about, as it were, demolishing the views of others with their sharp wits. When they hear, the recluse Gotama will visit such and such a village or town, they formulate a question thus, We will go to the recluse Gotama. and ask him this question. If he is asked like this, he will answer like this, and so we will refute his doctrine in this way. If he is asked like that, he will answer like that, and so we will refute his doctrine in that way. They hear, the recluse Gotama has come to visit such and such a village or town. They go to the Blessed One, and the Blessed One instructs, urges, rouses, and encourages them with a talk on the Dhamma. After they have been instructed, urged, roused, and encouraged by the Blessed One with a talk on the Dhamma, they do not so much as ask Him the question, so how should they refute His doctrine? In actual fact, they become His disciples. These two, Venerable Sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way. Again, Venerable Sir, I have seen certain learned Brahmins, learned householders, in the same way, they come to argue with the Buddha, but When the Buddha teaches them the Dhamma, they are so impressed by the Dhamma that they have no question to ask the Buddha and they become the Buddha's disciples. So that's why he says he believes the Buddha is enlightened, etc. This is the fifth praise. Again, Venerable Sir, I have seen certain learned recluses, they come to argue with the Buddha and after they are taught the Dhamma, they do not so much as ask him the question, so how should they refute his doctrine? In actual fact, they ask the Blessed One to allow them to go forth from the home life into homelessness, and he gives them the going forth. Not long after they have thus gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute. By realizing for themselves with direct knowledge, they here and now enter upon and abide in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. They say thus, We were very nearly lost, we very nearly perished, Formally, we claim that we were recluses, though we were not really recluses. We claim that we were Brahmanas, holy men, though we were not really Brahmanas. We claim that we were Arahants, though we were not really Arahants. But now we are recluses, now we are brahmanas, now we are arahants. This too, Venerable Sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way. I'll stop here for a moment. So this is the sixth praise. He says that these recluses are the external ascetics. They come to argue with the Buddha, but after hearing the Dhamma of the Buddha, they ask to become his disciples and they go forth under him. And after some time practicing the holy life, they also become liberated, enlightened. Again, Rembel Sir, Isidata and Purana, my two inspectors, eat my food and use my carriages. I provide them with a livelihood and bring them fame. Yet in spite of this, they are less respectful towards me than they are towards the Blessed One. Once, when I had gone out leading an army and was testing these inspectors, Isidata and Purana, I happened to put up in very cramped quarters. Then these two inspectors, Isidata and Purana, after spending much of the night in talk on the Dhamma, lay down with their heads in the direction where they had heard that the Blessed One was staying, and with their feet towards me. I thought, it is wonderful, it is marvellous. These two inspectors, Isidata and Purana, eat my food and use my carriages. I provide them with a livelihood and bring them fame. Yet, in spite of this, they are less respectful towards me than they are towards the Blessed One. Surely these good people perceive successive stages of lofty distinction in the Blessed One's dispensation. These two verbals, sir, is why I infer according to Dhamma about the Blessed One. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One's disciples is practicing the good way. I'll stop here for a moment. So this is the seventh praise. He says, his inspectors, these two persons, I think, help the king to inspect certain places or to inspect his palace, etc. So they are very close to the king. Once they had to stay together in very cramped quarters, maybe in a tent. And these two persons, Siddhartha and Purana, they are disciples, lay disciples of the Buddha. When they went to sleep, they had so much respect for the Buddha that their head was facing the direction where the Buddha walls and their feet towards the king. So the king was amazed, how these two fellows, they are so respectful to the Buddha. Again, Venerable Sir, the Blessed One is a noble, and I am a noble. The Blessed One is a Kosalan, and I am a Kosalan. The Blessed One is 80 years old, and I am 80 years old. Since that is so, I think it proper to do such supreme honour to the Blessed One, and to show such friendship. Stop here for a moment. So this is the 8th praise. Here we can see that the Buddha was a citizen of Kosala. And this Kosala country had only one king, and that king is Pasenadi, not the Buddha's father. According to legend, the Buddha's father was a king. But in actual fact, the Buddha's father was just one of the many noble persons, just like we have a lot of rajas and tungkus in the country. So the Buddha's father was just one of the ordinary rajas, not the king. But his father was wealthy. So at that time, King Pasenadi was 80 years old and the Buddha was 80 years old. And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, Great King, to do as you think fit." Then King Pasenadi of Kosala rose from his seat, and after paying homage to the Blessed One, keeping Him on his right, he departed. Then soon after he had left, the Blessed One addressed the monks before rising from his seat and departing. This King Pasenadi uttered monuments to the Dhamma, Learn the monuments to the Dhamma, monks. Master the monuments to the Dhamma. Remember the monuments to the Dhamma. The monuments to the Dhamma are beneficial monks and they belong to the fundamentals of the holy life. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So you see this Sutta is called Dhammachetiya Sutta. Chetiya is the word for stupa, you can also say monument. So he's praising the Buddha, Dhamma, and Sangha. But here the Buddha told his disciples he's praising the Dhamma. The Buddha is always humble. He doesn't say he's praising the Buddha. He says he's praising the Dhamma. The king added monuments to the Dhamma, praises so great like monuments to the Dhamma. So, it's an interesting sutra. You can see from here a few things. I'll just recap these eight things. First one, this king says, whereas in other external ascetics, they even have may have renounced 10, 20, 30 or 40 years and then later this robe go back to lay life. But in Buddha's disciples, they wear the robe until they die. That's why he is so impressed. The second one, He says it's natural for kings to quarrel with kings, nobles with nobles, Brahmins with Brahmins, and even within the family, people quarrel. But among the monks, they blend like milk and water, living in concord and harmony. That's why there is a second praise. The third one, he says, he has seen other external ascetics, thin and wretched, looking very miserable. Because many of them, they practice all these ascetic practices, torturing their body. So because they torture their body, they feel a lot of misery, a lot of suffering. But the Buddha's disciples don't do that. They meditate and attain the jhanas and they attain great bliss. That's why they feel so happy and always smiling. That's the third place. The fourth one is he says he being head anointed noble king, he is able to execute whoever should be executed, etc., and fine, etc. Yet, when he is speaking in council, people still interrupt him. They don't have so much respect for him. Whereas the Buddha's disciples, when the Buddha is teaching the Dhamma even to several hundred disciples, not a sound can be heard, not even the coughing. clearing the throat. That's the fourth. Then the fifth is talking about these nobles, learned Brahmins and learned householders who come to argue with the Buddha. They plan before they come that they will ask the Buddha this, and if the Buddha answers in such a way, they will demolish the Buddha's argument. When they come to the Buddha, the Buddha teaches them the Dhamma and they are so impressed that instead of asking any question, they become the disciples of the Buddha. Then number six, learned recluses, external set recluses, similarly come to argue with the Buddha, but they are so impressed by the Buddha's teaching that they beg to become monks under the Buddha. And after becoming monks, they practice And after a few years, they also attain liberation. And number seven, the king says, his two inspectors Isidata and Purana, even though the king provides them with the food, their livelihood, and their fame and all that, yet they are less respectful to the king than to the Buddha. At night, they sleep with their head towards the Buddha and their feet towards the king. And the king is utterly amazed. Then number eight, the king says that he is a noble. The Buddha is also a noble. He is a Kosala. The Buddha is also a Kosala. He is 80 years old. The Buddha is also 80 years old. So these are the monuments to the Dhamma. Okay, we shall end here. I think to discuss. Where is it stated that he is doubtful? No, there's no King Pasenadi who doubted the Buddha's enlightenment. He only asked certain questions like this, like would the Buddha do anything wrong? And Ananda said no. No, there was a Brahmin, the first Brahmin, not a king. Not exactly that we should honor anybody who is dear to us. It's natural. to love certain people. Only thing the Buddha's teaching is that you must know the danger. If you know the danger, then you know how to pull the brakes. Don't go overboard. If you go overboard, when something happens to them, you become mad. The Buddha stated so many cases, become mad. So in the Buddha's teachings, the Buddha said we should know danger in life. So we should practice the middle path. So whatever we do, we don't go overboard. Don't go to the extremes. This is the story of Kisa Gotami. Kisa Gotami, she was a young lady who had a child, probably her first child. And very young, the child died. So she, so heartbroken, she went out of her mind and was carrying the child around, asking for somebody to cure the child's sickness. But the child had already died. So already died a few days. She was still walking around with the dead corpse of the child, asking for a cure until she came to the Buddha. Then the Buddha used a trick, asked her to go to some house where nobody had died, asked for this mustard or something. And she went from house to house, could not find a house where nobody died. So came back to the Buddha, then the Buddha taught her the Dhamma that Everybody has to die. There's nobody who does not die. Then make her understand the Dhamma. Then she, having understood the Dhamma, asked to go forth as a nun. So she later became a nun, and later became an arahant. This is probably found in the Therigata, verses of the arahants. And also in the Dhammapada commentary. Dhammapada commentary, I think. But not in the Sutas, not in the Four Nikayas. Okay, shall we end here?

39-MN-90-Kannakatthala-(2010-08-25).txt

Today is the 25th of August, 2010. And this is the 37th time we are talking on the Majjhima Nikaya. And now we come to Majjhima Nikaya Sutta number 90, Kanna Katala Sutta. At Kanna Katala. Thus have I heard, on one occasion, the Blessed One was living at Ujunia. in the Kanna-Katala Deer Park. On that occasion, King Pasenadi of Kosala had arrived at Ujunia for some business or other. Then he told the man, Come, good man, go to the Blessed One and pay homage in my name with your head at His feet and ask whether He is free from illness and affliction and is healthy, strong and abiding in comfort, saying, Remember, sir, King Pasenadi of Kosala pays homage with his head at the Blessed One's feet and asks whether the Blessed One is free from illness and affliction, etc., and abiding in comfort, and says this, Venerable Sir, today King Pasenadi of Kosala will come to see the Blessed One after he has had his breakfast. Yes, Sire, the man replied, and he went to the Blessed One. And after paying homage to him, he sat down at one side and delivered his message. The sisters Soma and Sakula heard. Today, the King Pasnadi of Kosala will go to see the Blessed One after he has had his breakfast. Then while the meal was being served, The two sisters went to the king and said, Sire, pay homage in our name with your head at the blessed one's feet and ask whether he is free from illness and affliction, etc. Saying, Pampus Sir, the sisters Soma and Sakula pay homage with their heads at the blessed one's feet and they ask whether he is free from illness and abiding in comfort. Stop here for a moment. His two sisters, Soma and Sakula, are supposed to be King Pasenadi's wives. Then when he had finished his breakfast, King Pasenadi, of course, went to the Blessed One. And after paying homage to him, he sat down at one side and delivered the message of the sisters Soma and Sakula. And the Buddha said, a great king, Could the sisters Soma and Sakula find no other messenger? Preble Sir, the sisters Soma and Sakula heard, today King Pasenadi of Kosala will go to see the Blessed One after he has had his breakfast. Then while the meal was being served, the sisters Soma and Sakula came to me and said, Sire, pay homage in our names with your head at the Blessed One's feet and ask whether he is free from illness and affliction, etc. And the Buddha said, May the sisters Soma and Sakula be happy, Great King. Then King Pasenadi of Kosala said to the Blessed One, Venerable Sir, I have heard this. The recluse Gautama says there is no recluse or Brahmin who is omniscient and all-seeing, who can claim to have complete knowledge and vision. That is not possible. Venerable Sir, do those who speak thus say what has been said by the Blessed One? and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing that provides a ground for censure can be legitimately deduced from their assertions? Great King, those who speak thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact. Then King Pasenadi of Kosala addressed General Vidudaba. General, who introduced this story into the palace? It was Sanjaya, sire, the Brahmin of the Akasa clan. Then King Pasenadi of Kosala told a man, come, good man, in my name, tell Sanjaya, the Brahmin of the Akasa clan. Venerable sir, King Pasenadi of Kosala calls you. Yes, sire, the man replied. He went to Sanjaya, the Brahmin of the Akasa clan, and told him, Venerable Sir, King Pasenadi of Kosala calls you. Meanwhile, King Pasenadi of Kosala said to the Blessed One, Venerable Sir, could something else have been said by the Blessed One referring to that, and the person understood it wrongly? In what way does the Blessed One recall making that utterance? And the Buddha said, I recall having actually made the utterance in this way, Great King. There is no recluse of Brahmin who knows all, who sees all simultaneously. That is not possible. And the King said, What the Blessed One has said appears reasonable. What the Blessed One has said appears to be supported by reason. There is no recluse of Brahmin who knows all, who sees all simultaneously. That is not possible. Stop here for a moment. So here it appears like at this point of time, King Pasenadi of Kosala was still new to the Buddha. So that's why he asked the Buddha about this. Whether ascetic or monk can be omniscient and all seem to have complete knowledge and vision. And the Buddha said, it is not possible for a recluse or Brahmin to know all and to see all simultaneously. What the Buddha means is that, like the Buddha, the Buddha is supposed to be omniscient and all-seeing, but he doesn't know everything all the time. Only when he wants to know something, he has to contemplate. And then after contemplating on it, he can know. It's not automatic. He knows everything at the tips of his fingers. That is why we find in the Vinaya books, after the Buddha was enlightened, he wanted to understand this dependent origination fully. So after his enlightenment, he spent the whole night sitting in meditation contemplating dependent origination. He said the first four hours, in the first watch of the night from 6pm until 10pm, he contemplated the arising of dependent origination. Then the middle watch from 10 p.m. to 2 a.m., he contemplated the seizing of dependent origination. And then the last watch, 2 to 6 a.m., he contemplated arising and seizing of dependent origination. Then after 12 hours, then only he fully understood dependent origination. So it's not automatic that ascetic or anybody can know everything all the time. He has to contemplate. Then the king said, there are these four castes, the nobles, the Brahmins, the merchants and the workers. Is there any distinction or difference among them? The Buddha said, there are these four castes, great king, the nobles, Brahmins, merchants and workers. Two of them, that is the nobles and Brahmins are held to be superior since men pay homage to them, rise up for them and accord them reverential salutation and polite services. And the king said, Venerable Sir, I was not asking about this present life. I was asking about the life to come. There are these four castes, Venerable Sir, the nobles, brahmins, merchants and workers. Is there any distinction or difference among them? Buddha said, Great King, there are these five factors of striving. What five? Here a monk has faith. He places his faith in the Tathagata's enlightenment dust. The Blessed One is Arahant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed, then is free from illness and affliction, possessing a good digestion that is neither too cool nor too warm, but medium, and able to bear the strain of striving, then is honest and sincere, and shows himself as he actually is to his teacher and his companions in the holy life. Then he is energetic in abandoning unwholesome states and in undertaking wholesome states. Steadfast, launching his effort with firmness and persevering in cultivating wholesome states. Then he is wise. He possesses wisdom regarding rise and disappearance that is noble and penetrative and leads to the complete destruction of suffering. These are the five factors of striving. There are these four castes, Great Kings, the Nobles, Brahmins, Merchants and Workers. Now, if they possess these five factors of striving, it would lead to their wealth and happiness for a long time. For example, Sir, there are these four castes, the Nobles, Brahmins, Merchants and Workers. Now, if they possess these five factors of striving, would there be any difference among them here in that respect? Here, Great King, I say that the difference among them would lie in the diversity of their striving. Suppose there were two tameable elephants or tameable horses or tameable oxen that were well-tamed and well-disciplined, and two tameable elephants or tameable horses or tameable oxen that were untamed and undisciplined. What do you think, Great King? Would the two tameable elephants or tameable horses or tameable oxen that were well-tamed and well-disciplined being tamed, acquire the behavior of the tamed, would they arrive at the grade of the tamed? Yes, Venerable Sir. And would the two tamable elephants or tamable horses or tamable oxen that were untamed and undisciplined, being untamed, acquire the behavior of the tamed, would they arrive at the grade of the tamed, like the two elephants or horses or oxen that were well-tamed and well-disciplined? No, Venerable Sir. So too, Great King, it is not possible What can be achieved by one who has faith, who is free from illness, who is honest and sincere, who is energetic, who is wise, can be achieved by one who has no faith, who has much illness, who is fraudulent and deceitful, who is lazy and who is not wise. What the Blessed One has said appears reasonable. What the Blessed One has said appears to be supported by reason. Stop here for a moment. And the king asked the Buddha whether after this lifetime, in the future lifetime, would there be any difference between the four castes, people, whether they are nobles, brahmins, merchants, and workers. And the Buddha said that these five factors of striving, if they possess these factors of striving, then they would arrive at the great of the team. But if they don't possess these factors of striving, then they cannot. And the king asked again, there are these four castes, the nobles, brahmins, merchants and workers. Now if they possess these five factors of striving and if their striving was right, would there be any difference among them in that respect? Dear Great King, in this respect, I say that among them there is no difference that is between the deliverance of one and the deliverance or liberation of the others. Suppose a man took dry Saka wood, lit a fire and produced heat. And then another man took dry Sala wood, lit a fire and produced heat. And then another man took dry Mango wood, lit a fire and produced heat. And then another man took dry, thick wood, lit a fire and produced heat. What do you think, great king? Would there be any difference among these fires lit with different kinds of wood that is between the flame of one and the flames of the others? Or between the color of one and the color of the others? Or between the radiance of one and the radiances of the others? No, Venerable Sir. So too, Great King, when a fire is kindled by energy, lit by striving, there is, I say, no difference that is between the liberation of one and the liberation of the others. What the Blessed One has said appears reasonable. What the Blessed One has said appears to be supported by reason. So the Buddha says, if these people, no matter what caste, If they possess these factors of striving and attain liberation, there is no difference in their liberation. But, Venerable Sir, how is it? Are there gods? Why do you ask that, Great King? Venerable Sir, I was asking whether those gods come back to this human state or whether they do not. Great King, those gods who are still subject to affliction, come back to this human state. Those gods who are no longer subject to affliction, do not come back to this human state. When this was said, General Vidu Dabba asked the Blessed One, Venerable Sir, can those gods who are still subject to affliction and who come back to this human state, topple or vanish from that place? Those gods who are no longer subject to affliction and do not come back to this human state. Then the Venerable Ananda thought, This General Vidudaba is the son of King Pasenadi of Kosala, and I am the son of the Blessed One. This is the time for one son to talk with the other. He said to General Vidudaba, General, I shall ask you a question in return. Answer it as you choose. General, what do you think? There is the whole extent of King Pasenadi of Kosala's realm, where he exercises lordship and sovereignty. Now can King Pasenadi of Kosala topple or vanish from that place any recluse or Brahmin, irrespective of whether that recluse or Brahmin has merit or not, and whether he leads the holy life or not? He can do so, sir. What do you think, General? There is the whole extent that is not King Pasenadi of Kosala's realm, where he does not exercise lordship and sovereignty. Now, can King Pasenadi of Kosala topple or banish from that place any recluse or Brahmin, irrespective of whether that recluse or Brahmin has merit or not, and whether he leads the holy life or not? He cannot do so, sir. General, what do you think? Have you heard of the gods of the 33? Yes sir, I have heard of them. And King Pasenadi of Kosala has heard of them too. General, what do you think? Can King Pasenadi of Kosala topple the gods of the 33 or banish them from that place? Sir, King Pasenadi of Kosala cannot even see the gods of the 33. So how can he topple them or banish them from that place? So too, General, those gods who are still subject to affliction, and who come back to this human state cannot even see those gods who are no longer subject to affliction and who do not come back to this human state. So how could they topple them or banish them from that place? And King Pasenadi of Kosala asked the Blessed One, what is this monk's name? His name is Ananda, great king. Ananda, which means joy. He is indeed Vembul Sir and Ananda he appears. What the Vembul Ananda has said appears reasonable. What he has said appears to be supported by reason. So when he found that the Vembul Ananda's name was Joy, he said, Joy he is indeed. Joy he appears. So This general just now, he asked whether those gods who come back to this human state, whether they can topple those gods who do not come back. He didn't realize that the gods who do not come back are at a higher level. So the lower level gods cannot see the higher level gods. How can they banish them? But Venerable Sir, how is it? Are there Brahmas? Brahmas are this type of gods that Indians like to pray to. Why do you ask that, Great King? Rebel Sir, I was asking whether those Brahmas come back to this human state or whether they do not. Great King, any Brahma who is still subject to affliction comes back to this human state. Any Brahma who is no longer subject to affliction does not come back to this human state. Then a man announced to King Pasenadi of Kosala, Great King, Sanjaya, the Brahmin of the Akasa clan has come. King Pasenadi of Kosala asked Sanjaya, the Brahmin of the Akasa clan. Brahmin, who introduced this story to the palace? Sire, it was King Vidudaba. General Vidudaba said, Sire, it was Sanjaya, the Brahmin of the Akasa clan. Then a man announced to King Pasenadi of Kosala, Sire, it is time to depart. King Pasenadi of Kosala said to the blessed one, Venerable Sir, we have asked the Blessed One about omniscience, and the Blessed One has answered about omniscience. We approve of and accept that answer, and so we are satisfied. We have asked the Blessed One about purification in the four castes, and the Blessed One has answered about purification in the four castes. We approve of and accept that answer, and so we are satisfied. We have asked the Blessed One about the gods, and the Blessed One has answered about the gods. We approve of and accept that answer, and so we are satisfied. We have asked the Blessed One about the Brahmas, and the Blessed One has answered about the Brahmas. We approve of and accept that answer, and so we are satisfied. Whatever we ask the Blessed One, that the Blessed One has answered. We approve of and accept those answers, and so we are satisfied. And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, Great King, to do as you think fit. Then King Pasenadi of Kosala, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping Him on his right, he departed. That's the end of the sutra. So when this Brahmin Sanjaya of the Akasa clan, the general said, he's the one who said that the Buddha said, what did he say earlier? There is no recluse of Brahmin who is omniscient and all-seeing, who can claim to have complete knowledge and vision. That is not possible. So the General Widu Dabba said this, Sanjaya, the Brahmin said this. But when the King asked him, he got frightened. He said, I didn't say that. He said, the General said that. And the General said, I didn't say that. So that's probably one of the persons, he saw this difficult situation and he told the king it's time to depart. It's actually a small matter, but when they come in front of the king, everybody is afraid of the king. They don't want to take the blame. So this sutra shows that at that time, King Pasenadi of Kosala who later became a very strong supporter of the Buddha. At that time, he still did not understand much of the Dhamma. He still didn't understand much of the Buddha also. So he had a lot of questions to ask. That's only later he understood and had no more questions to ask.

40-MN-91-Brahmayu-(2010-08-25).txt

Okay, now we come to the next sutta, 91. The section is on the Brahmins, Brahmana Vaga. So there's a few interesting suttas here. 91 is Brahmayu Sutta, Brahmayu. Thus have I heard, on one occasion the Blessed One was wandering in the country of the Videhans with a large Sangha of monks, with 500 monks. On that occasion, the Brahmin Brahmayu was living at Mithila. He was old, aged, burdened with years, advanced in life and come to the last stage. He was in his 120th year. He was a master of the three Vedas with their vocabularies, liturgy, phonology and etymology, and the histories as a fifth. Skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a great man. Stop here for a moment. This here is a stock description of a learned Brahmin. All learned Brahmins are supposed to be master of the three Vedas, etc. The Brahmin Brahmayu heard the recluse Gautama, the son of the Sakyans who went forth from the Sakyan clan, has been wandering in the country of the Videhans with a large Sangha of monks, with 500 monks. Now a good report of Master Gautama has been spread to this effect. The Blessed One is Arahant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, the incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins, with its princes and its people, which He has Himself realized with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end. with the right meaning and phrasing. He reveals a holy life that is utterly perfect and pure. It is good to see such arahants. At that time the brahmin Brahmayu had a young brahmin student named Uttara who was a master of the three Vedas. with their vocabularies, liturgy, phonology, and etymology, and histories as a skill in philology and grammar. He was fully versed in natural philosophy and in the marks of a great man. This is another learned Brahmin. He told his student, My dear Uttara, the recluse Gautama, the son of the Sakyans, who went forth from a Sakyan clan, has been wandering in the country of the Videians with a large Sangha of monks, with 500 monks. Now it is good to see such Arahants. Come, my dear Uttara, go to the recluse Gautama and find out whether the report spread about him is true or not, and whether Master Gautama is one such as this or not. Thus we shall know about Master Gautama through you. But how shall I find out, sir, whether the report spread about Master Gautama is true or not, and whether Master Gautama is one such as this or not? My dear Uttara, the 32 mouths of a great man have been handed down in our hymns, and the great man who is endowed with them has only two possible destinies, no other. If he lives the home life, he becomes a wheel-turning monarch, a righteous king who rules by the Dhamma, master of the four quarters, all victorious, who has stabilized his country and possesses the seven treasures. He has these seven treasures, the wheel treasure, elephant treasure, horse treasure, jewel treasure, woman treasure, steward treasure, counsellor and counsellor treasure as the seventh. His children, who exceed a thousand, are brave and heroic, and crush the armies of others. Over this earth, bounded by the ocean, He rules without a rod, without a weapon, by means of the Dhamma. But if He goes forth from the home life into homelessness, He becomes an Arahant, Samasambuddha, who draws aside the veil in the world. But I, my dear Uttara, am the giver of the hymns. You are the receiver of them. Yes, sir, he replied. He rose from his seat and after paying homage to the Brahmin Brahmayu, keeping him on his right, he left for the country of the Videhans, where the Blessed One was wandering. So this Brahmayu, already very old, 120 years old, he wanted to find out whether actually this Samana Gautama was actually like people say, that he was Arhan Samasambuddha possessed the 32 marks of a great man. So he asked his student, Uttara, to go and find out. Travelling by stages, he came to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and looked for the 32 marks of a great man on the Blessed One's body. He saw, more or less, the 32 marks of a great man on the Blessed One's body, except two. He was doubtful and uncertain about two of the marks, and he could not decide and make up his mind about them. about the male organ being enclosed in a sheath, and about the largeness of the tongue. Then it occurred to the Blessed One, This Brahmin student, Uttara, sees more or less the thirty-two marks of a great man on me, except two. He is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them, about the male organ being enclosed in a sheath, and about the largeness of the tongue. Then the Blessed One worked such a feat of supernormal power that the Brahmin student Uttara saw that the Blessed One's male organ was enclosed in a sheath. Next, the Blessed One excluded his tongue, and he repeatedly touched both ear holes and both nostrils. and he covered the whole of his forehead with his tongue. Then the Brahmin student Uttara thought, the recluse Gautama is endowed with the 32 marks of a great man. Suppose I were to follow the recluse Gautama and observe his behavior. Then he followed the Blessed One for seven months like a shadow, never leaving Him. At the end of the seven months, in the country of the Vidyans, he set out to journey to Mithila, where the Brahmin Brahmayu was. When he arrived, he paid homage to him and sat down at one side. Thereupon the Brahmin Brahmayu asked him, Well, my dear Uttara, is the report that has been spread about Master Gautama true or not? And is Master Gautama one such as this or not? The report that has been spread about Master Gautama is true, sir, and not otherwise. And Master Gautama is one such as this, and not otherwise. He possesses the 32 marks of a great man. 1. Master Gautama sets his foot down squarely. This is a mark of a great man in Master Gautama. 2. On the soles of his feet there are wheels with a thousand spokes and ribs and hubs, all complete. 3. He has projecting heels. 4. He has long fingers and toes. 5. His hands and feet are soft and tender. 6. He has netted hands and feet. 7. His feet are arched. 8. He has legs like an antelope's. 9. When he stands without stooping, the palms of both his hands touch and rub against his knees. 10. His male organ is enclosed in a sheath. 11. He is the color of gold. His skin has a golden sheen. 12. He is fine-skinned, and because of the fineness of his skin, dust and dirt do not stick on his body. 13. His body hairs grow singly, each body hair growing alone in a hair socket. 14. The tips of his body hairs turn up. The upturned body hairs are blue-black, the color of polyrium, curled and turned to the right. 15. He has the straight limbs of a Brahma. 16. He has seven convexities. The seven convexities means the backs of the four limbs and the two shoulders and the trunk. He has the torso of a lion, 17. 18, the furrow between his shoulders is filled in, 19. He has the spread of a bunion tree. The span of his arms equals the height of his body, and the height of his body equals the span of his arms, 20. His neck and his shoulders are even, 21. His taste is supremely acute, 22. He has lion jaw, 23. He has 40 teeth. 24. His teeth are even. 25. His teeth are without gaps. 26. His teeth are quite white. 27. He has a large tongue. 28. He has a divine voice like the call of the Karavika bird. 29. His eyes are deep blue. 30. He has the eyelashes of an ox. 31. He has hair growing in the space between his eyebrows, which is white with the sheen of soft cotton. 32. His head is shaped like a turban. This is a mark of a great man in Master Gautama. Master Gautama is endowed with these 32 marks of a great man. Let's stop here for a moment. So these 32 marks of a great man are what the Brahmins believe in. Not sure. So he says the Buddha has all these marks. I don't know whether it's true or not. When he walks, he steps out with the right foot first. He does not extend his foot too far or put it down too near. He walks neither too quickly nor too slowly. He walks without his knees knocking together. He walks without his ankles knocking together. He walks without raising or lowering his thighs, or bringing them together or keeping them apart. When he walks, only the lower part of his body oscillates, and he does not walk with bodily effort. When he turns to look, he does so with his whole body. He does not look up. He does not look straight up. He does not look straight down. He does not walk looking about. He looks, applauds your length before Him. Beyond that, He has unhindered knowledge and vision. When he goes indoors, he does not raise or lower his body, or bend it forward or back. He turns round neither too far from the seat nor too near it. He does not lean on the seat with his hand. He does not throw his body onto the seat. When seated indoors, he does not fidget with his hands. He does not fidget with his feet. He does not sit with his knees crossed. He does not sit with his ankles crossed. He does not sit with his hand holding his chin. When seated indoors, he is not afraid. He does not shiver or tremble. He is not nervous. Being unafraid, not shivering or trembling or nervous, his hair does not stand up, and he is intent on seclusion. When he receives the water for the bowl, he does not raise or lower the bowl, or tip it forwards or backwards. He receives neither too little nor too much water for the bowl. He washes the bowl without making a splashing noise. He washes the bowl without turning it around. He does not put the bowl onto the floor to wash his hands. When his hands are washed, the bowl is washed, and when the bowl is washed, his hands are washed. He pours the water for the bowl neither too far nor too near, and he does not pour it above. When he receives rice, he does not raise or lower the bowl, or tip it forwards or backwards. He receives neither too little rice nor too much rice. He adds sauces in the right proportion. It does not exceed the right amount of sauce in the mouthful. He turns the mouthful over two or three times in his mouth, and then swallows it. And no rice kernels enters his body unchewed, and no rice kernel remains in his mouth. Then he takes another mouthful. He takes his food experiencing the taste, though not experiencing greed for the taste. The food he takes has eight factors. It is neither for amusement, nor for intoxication, nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of his body, for the ending of discomfort, and for assisting the holy life. He considers, thus I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless, and shall live in comfort. I'll stop here for a moment. What is described here is found in the 75 minor precepts of the monks, patimokkala, all these concerning conduct, how to conduct oneself, which is also applicable for all samaneras. When he has eaten and received water from the bowl, he does not raise or lower the bowl or tip it forwards or backwards. He receives neither too little nor too much water for the bowl. He washes the bowl without making a splashing noise. He washes the bowl without turning it round. He does not put the bowl on the floor to wash his hands. When his hands are washed, the bowl is washed, and when the bowl is washed, his hands are washed. He pours the water for the bowl neither too far nor too near, and he does not pour it about. When he has eaten, he puts the bowl on the floor, neither too far nor too near, and he is neither careless of the bowl nor over-solicitous about it. When he has eaten, he sits in silence for a while, but he does not let the time for the blessing go by. When he has eaten and gives the blessing, he does not do so criticizing the meal or expecting another meal. He instructs, urges, rouses and encourages that audience to talk purely on the Dhamma. When he has done so, he rises from his seat and departs." Stop here for a moment. So here, after the meal, this blessing is not like nowadays. Nowadays, monks do chanting blessing. But in the Buddha's time, The blessing means he gives a short dhamma talk. Buddha gives a short dhamma talk to educate the people on the dhamma before leaving. He walks neither too fast nor too slow, and he does not go as one who wants to get away. His robe is worn neither too high nor too low on his body, nor too tight against his body, nor too loose on his body, nor does the wind blow his robe away from his body. Dust and dirt do not soil his body. When he has gone to the monastery, he sits down on a seat made ready. Having sat down, he watches his feet, though he does not concern himself with grooming his feet. Having watched his feet, he seats himself cross-legged, sets his body erect, and establishes mindfulness in front of him. He does not occupy his mind with self-affliction, or the affliction of others, or the affliction of both. He sits with his mind set on his feet. own welfare, on the welfare of others, and on the welfare of both, even on the welfare of the whole world. When he has gone to the monastery, he teaches the Dhamma to an audience. He neither flatters nor berates that audience. He instructs, urges, rouses, and encourages it to talk purely on the Dhamma. The speech that issues from his mouth has eight qualities. It's distinct, intelligible, melodious, audible, ringing, euphonious, deep and sonorous. But while his voice is intelligible as far as the audience extends, his speech does not issue out beyond the audience. When the people have been instructed, urged, roused and encouraged by him, they rise from their seats and depart looking only at him and concerned with nothing else. We have seen Master Gautama walking serve. We have seen him standing. We have seen him entering indoors. We have seen him indoors seated in silence after eating. We have seen him giving the blessing after eating. We have seen him going to the monastery in silence. We have seen him in the monastery teaching the Dhamma to an audience. Such is the Master Gautama. Such he is and more than that. And this was said, the Brahmin Brahmayu rose from his seat, and after arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One, and uttered this exclamation three times, honor to the Blessed One, Arahant Sama Sambuddha. That means in Pali it would be Namo Tassa Bhagavato Arahato Sama Sambuddhassa. I chanted this three times. Perhaps sometime or other we might meet Master Gautama. Perhaps we might have some conversation with him. We'll stop here for a moment. So after his disciple Uttara described the Buddha to this Brahmin, Brahmayu, he was very impressed. So he extended his hands in Anjali, a reverential salutation towards the Blessed One. was and chanted Namo Tassa three times. Then in the course of his wandering, the Blessed One eventually arrived at Mithila. There the Blessed One lived in Makadeva's mango grove. The Brahmin householders of Mithila heard the recluse Gotama, son of the Sakyans who went forth from Sakyan clan, has been wandering in the country of the Videyans. with a large Sangha of monks, with 500 monks, and he has now come to Mithila and is living in Makadeva's mango grove. Now a good report of Master Gautama has been spread to this effect, etc, etc. Then the Brahmin householders of Mithila went to the Blessed One. Some paid homage to the Blessed One and sat down at One's side. Some exchanged greetings with Him. And when this courteous and amiable talk was finished, sat down at One's side. Some extended their hands in reverential salutation towards Him and sat down at One's side. Some pronounced their name and clan in the Blessed One's presence and sat down at One's side. Some kept silent and sat down at One's side. The Brahmin Brahmayu heard the recluse Gautama, the son of the Sakyans who went forth from the Sakyan clan, has arrived in Mithila and is living in Makadeva's mango grove in Mithila. Then the Brahmin Brahmayu went to Makadeva's mango grove with a number of Brahmin students. When he came to the mango grove, he thought, it is not proper that I should go to the recluse Gautama without first being announced. Then he addressed a certain Brahmin student Come, Brahmin student, go to the recluse Gautama and ask in my name whether the recluse Gautama is free from illness and affliction and is healthy, strong and abiding in comfort. Saying, Master Gautama, the Brahmin Brahmayu, ask whether Master Gautama is free from illness and affliction, etc. and say this, the Brahmin Brahmayu, Master Gautama, is old, aged, and burdened with years, advanced in life, and come to the last stage. He is in his 120th year. He is the master of the three Vedas with their vocabularies, liturgy, phonology and etymology, and the histories as a fifth, skilled in philology and grammar, is fully versed in natural philosophy and in the marks of a great man. Of all the Brahmin householders who live in Mithila, the Brahmin Brahmayu is pronounced the foremost of them in wealth, in knowledge of the hymns, and in age and fame. He wants to see Master Gautama. Yes, sir, the Brahmin student replied. He went to the Blessed One and exchanged greetings with him. And when this courteous and amiable talk was finished, he stood at one side and delivered his message. The Blessed One said, now is the time for the Brahmin Brahmayu to do as he thinks fit. Then the Brahmin student went to the Brahmin Brahmayu and said, permission has been granted by the recluse Gautama. Now is the time, sir, to do as you think fit. I'll stop here for a moment. So you see this old Brahmayu, he asked his student to go and announce to the Buddha that he wanted to see him. So he didn't ask the student to go and pay homage to the Buddha. These Brahmins, they think they are superior. They are the most superior caste. So he just asked the student to ask whether the recluse Gautama is free from illness and affliction, etc. So this Brahmanyu just went and exchanged courtesies with the Buddha and said that the Master wants to see him. Then the Buddha said, you can do so. So the Brahmin, Brahma, you went to the blessed one. The assembly saw him coming in the distance. By the way, just now he mentioned he is the wealthiest Brahmin in this Mithila, and the most famous, and the most knowledgeable, and the oldest. So the Brahmin Brahmayu went to the Blessed One. The assembly saw him coming in the distance, and they at once made way for him, as for one who was well-known and famous. Then the Brahmin Brahmayu said to the assembly, Enough, sirs, let each sit down in his own seat. I shall sit here next to the recluse Gautama. Then he went to the Blessed One and exchanged greetings with him, and when his courteous and amiable talk was finished, he sat down at one side. I looked for the 32 marks of a great man on the Blessed One's body. He saw more or less the 32 marks of a great man on the Blessed One's body, except two. He was doubtful about two of the marks, and he could not decide and make up his mind about them, about the male organ being enclosed in the sheath, and about the largeness of the tongue. Then the Brahmin, Brahmayu, addressed the Blessed One in stanzas. The two and thirty marks, I learned, that are the signs of a great man. I still do not see two of these upon your body, Gotama. It is what should be concealed by cloth, hidden in a sheet, greatest of men. Though called by a word of feminine gender, perhaps your tongue is a manly one." Stop here for a moment. This word of a feminine gender in the Pali is jiva. Jiva is the term for tongue and it is spoken in the feminine gender. Perhaps your tongue is large as well. According to what we have been taught, please put it out a little bit and so, O Seer, cure our doubt for welfare in this very life and happiness in lives to come. And now we crave for leave to ask something that we aspire to know. Then it occurred to the Blessed One, this Brahmin, Brahmayu, sees more or less the thirty-two marks of a great man on me, except two. He is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them, about the male organ being enclosed in a sheath, and about the largeness of the tongue. Then the Blessed One worked such a feat of supernormal power, or psychic power, that the Brahmin, Brahmayu, saw the that the Blessed One's male organ was enclosed in a sheath. Next, the Blessed One extruded His tongue, and He repeatedly touched both earlobes and both nostrils, and He covered the whole of His forehead with His tongue. Then the Blessed One spoke these stanzas in reply to the Brahmin Brahmayu, The two and thirty marks you learned, that are the signs of a great man, all on my body can be found. So, Brahmin, doubt no more on that. What must be known is directly known. What must be developed has been developed. What must be abandoned has been abandoned. Therefore, Brahmin, I am a Buddha. For welfare in this very life and happiness in lives to come, since leave is given you, please ask whatever you aspire to know. Then the Brahmin Brahmayu thought, permission has been granted me by the recluse Gautama. Which should I ask him about? Good in this life or good in the lives to come? Then he thought, I am skilled in the good of this life and others too ask me about good in this life. Why shouldn't I ask him about good in the lives to come? Then he addressed the Blessed One in stanzas. How does one become a Brahmana? Stop it for a moment. This word Brahmana. It has two meanings. One is a holy man. A holy man. It also means the Brahmin. Originally, the Brahmin caste, the priest caste, were holy men. All of them were renunciants. But later, they became advisors to the king, and they were no longer ascetics, no longer practicing the holy path. So the word Brahmana can either mean the Brahmin caste or the holy man. In this case, it's referring to the holy man. How does one become... So if I refer to the holy man, I say Brahmana. If I refer to the Brahmin caste, I would just say Brahmin, although in Pali the two words are the same. How does one become a Brahmana and how does one attain to knowledge? How has one the triple knowledge? And how does one become a holy scholar? How does one become an Arahant? And how does one attain completeness? How is one a silent sage? And how can one be called a Buddha? Then the Blessed One spoke these stanzas in reply. who knows about his former lives, sees heaven and states of deprivation, and has arrived at death, birth, destruction. A sage who knows by direct knowledge, who knows his mind is purified, entirely free from every lust, who has abandoned birth and death, who is complete in the holy life, who has transcended everything. One such as this is called the Buddha. And this was said, the Brahmin Brahmayu rose from his seat, and after arranging his upper robe on one shoulder, he prostrated himself with his feet at the Blessed One's feet, and he covered the Blessed One's feet with kisses and caressed them with his hands, pronouncing his name, I am the Brahmin Brahmayu Master Gotama. I am the Brahmin Brahmayu Master Gotama. Those in the assembly wondered and marveled, and they said, it is wonderful, sirs, it is marvelous, what great power and great might the recluse Gautama has for the well-known and famous Brahmin, Brahmayu, to make such a display of humility. stop it for a moment. So you see, initially this Brahmayu, he thought he was a very famous Brahmin, refused to pay respect to the Buddha. But when the Buddha said that the Buddha has finished his work, can see his former lives, can see heaven and hell, and destroyed the cycle of birth and death, and is a Buddha, then he He accepted that the Buddha was speaking the truth. Then only he was willing to humble himself and pay respect to the Buddha. A lot of people are like that. When they are new to the Dhamma, they find it very difficult to pay respect. But when they understand the Dhamma, then only they are willing to humble themselves. Then the Blessed One said to the Brahmin Brahmayu, Enough Brahmin, arise, sit down in your own seat, since your mind has confidence in Me. The Brahmin Brahmayu then rose and sat down in his own seat. The Blessed One then gave him progressive instruction, that is, talk on giving, dāna, talk on virtue, sila, talk on the heavens. He explained the danger, degradation and defilement in sensual pleasures, and the blessing of renunciation. But he knew that the Brahmin Brahmayu's mind was ready, receptive, free from hindrances, elated and confident. He expounded to him the special teaching to the Buddhas, suffering, dukkha, its origin, its cessation and the path. Just as a clean cloth with all marks removed would take dye evenly, so too, while the Brahmin Brahmayu sat there, the spotless, immaculate vision of the Dhamma arose in him. All that is subject to arising is subject to cessation. Then the Brahmin, Brahmayu, saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the teacher's dispensation. In other words, he attained stream-entry. Then he said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright, but had been overthrown, revealing what was hidden. showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life. Let the Blessed One, together with the Sangha of monks, consent to accept tomorrow's meal from me. The Blessed One consented in silence. Then, knowing that the Blessed One had consented, the Brahmin Brahmayu rose from his seat, and after paying homage to the Blessed One, keeping Him on his right, he departed. Then when the night had ended, the Brahmin Brahmayu had good food of various kinds prepared in his residence, and he had the time announced to the Blessed One. It is time, Master Gautama, the meal is ready. Then it being morning, the Blessed One dressed, and taking His bowl and outer robe, He went with the Sangha of monks to the Brahmin Brahmayu's residence and sat down on the seat made ready. Then for a week, with his own hands, the Brahmin Brahmayu served and satisfied the Sangha of monks headed by the Buddha with various kinds of good food. At the end of that week, the Blessed One set out to wander in the country of the Videhans. Soon after he had gone, the Brahmin Brahmayu died. Then a number of monks went to the Blessed One, and after paying homage to Him, they sat down at one side and said, Venerable Sir, the Brahmin Brahmayu has died. What is his destination? What is his future cause? The Buddha replied, monks, the Brahmin Brahmayu was wise. He entered into the way of the Dhamma and he did not trouble me in the interpretation of the Dhamma. With the destruction of the five lower factors, he has reappeared spontaneously in the pure abodes and will there attain final Nibbana without ever returning from that world. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the Sutta. You see, when somebody is new, comes to the Buddha to learn the Dhamma, the Buddha teaches him this graduated discourse consisting of nine things. First is the dana, charity. Second is sila. And the third, because of dana and sila, a person goes to heaven. And then fourth, after he enjoys himself in heaven, then the Buddha explains, the danger, the degradation, defilement in sensual pleasures, the vanity of sensual pleasures, how it is never satisfied. And then after that, the blessing of enunciation number five. Then after that, when the Buddha sees that the person is ready, then it's followed by the Four Noble Truths. So five plus four topics, that's nine topics. These nine topics we have tried to copy in our book, Message of the Buddha, or Tao Te Lung Yin. So at the end, after hearing that Dhamma, this Brahmayu took refuge in the Buddha, Dhamma, and Sangha. In other words, he changed his religion from being a Brahmin, one of the Brahmin, although he still belonged to the Brahmin caste. But instead of following the Brahmin religion, now he followed the Buddha's religion and became a disciple of the Buddha.

41-MN-92-Sela-(2010-08-25).txt

Okay, I think we can go to the Sutta because the Dhamma content is not too much, so I can go faster. Sutta number 92, Selah Sutta to Selah. Thus have I heard, on one occasion the Blessed One was wandering in the country of the Anguttara Pants with a large Sangha of monks, with 1250 monks, and eventually He arrived at a town of the Anguttara Pants called Apana. The matted-haired ascetic, Kenya, heard, The recluse Gautama, the son of the Sakyans who went forth from Sakyan clan, has been wandering in the country of the Anguttarapans with a large Sangha of monks, with 1,250 monks, and he has come to Appana. A good report of Master Gautama has been spread to this effect, etc. There is an arahant. Now it is good to see such arahants. Stop it for a moment. This matted hair ascetic, the Pali word is chatila. They keep long hair. and the hair is kept matted. Then the matted hair ascetic Genias went to the Blessed One and exchanged greetings with him and when this courteous and amiable talk was finished he sat down at one side. The Blessed One instructed, urged, roused and encouraged him with a talk on the on the Dhamma. Then, having been instructed, urged, roused and encouraged by the Blessed One with a talk on the Dhamma, the matted-hair ascetic Kenyan said to the Blessed One, Let Master Gautama, together with the Sangha of monks, consent to accept tomorrow's meal from me. When this was said, the Blessed One told him, The Sangha of monks is large, Kenyan, consisting of twelve hundred and fifty monks, and you place full confidence in the Brahmins. stop here for a moment. So when he invited the Buddha for a meal, the Buddha said, this Sangha is very large, 1,250 monks and you are a follower of the Brahmins, a follower of a different tradition. So maybe the Buddha thought, since you are a follower of the Brahmins, whether you can get so much food from your Brahmins or whatever supporters to feed so many monks. A second time, the Method Hare ascetic, Kenya, said to the Blessed One, although the Sangha of monks is large, Master Gautama, consisting of 1,250 monks, and although I place full confidence in the Brahmins, still let Master Gautama, together with the Sangha of monks, consent to accept tomorrow's meal from me. The second time, the Blessed One told him, the Sangha of monks is large, Kenya, etc. The third time, the Methodhead ascetic said to the Blessed One, although the Sangha is large, Master Gautama, etc., etc., the same thing. Still let Master Gautama, together with the Sangha of monks, consent to accept tomorrow's meal from me. The Blessed One consented in silence. So, three times, He asked the Buddha and the Buddha consented. Then knowing that the Blessed One had consented, the matted-haired ascetic Kenia rose from his seat and went to his own hermitage, where he addressed his friends and companions, his kinsmen and relatives thus. Hear me, sirs, my friends and companions, my kinsmen and relatives. The recluse Gotama has been invited by me for tomorrow's meal together with the Sangha of monks. Make the necessary purchases and preparations for me. Yes, sir, they replied, and some dug out ovens, some chopped wood, some washed dishes, some set out water jugs, some prepared seats, while the matted-hair ascetic Kenya himself set up a pavilion. Now, on that occasion, the Brahmin sela was staying at Apana. He was a master of the three Vedas, with the vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. Skilled in philology and grammar, he was fully versed in natural philosophy and the marks of a great man. And he was teaching the recitation of the hymns to 300 Brahmin students. At the time, the Method Hare Ascetic Kenya had placed full confidence in the Brahmin Sela. Then the Brahmin Sela, while walking and wandering for exercise, attended by his 300 Brahmin students, came to the Method Hare Ascetic Kenya's hermitage. There he saw some men digging out ovens, some chopping wood, some washing dishes, some setting up water jugs, some preparing seeds, while the Method Hare Ascetic Kenya himself was setting up a pavilion. When he saw this, he asked the matted-haired ascetic Kenya, what is Master Kenya to hold a marriage or a giving in marriage? Or is there some great sacrifice? Or has King Senya Bimbisara of Magadha been invited with a large retinue for tomorrow's meal? Kenyan said, I will not be holding a marriage or a giving in marriage, Master Sela, nor has King Bimbisara of Magadha been invited with a large retinue for tomorrow's meal. But I am planning a great sacrifice. The recluse Gotama, the son of the Sakyans who went forth from the Sakyan clan, has been wandering in the country of the Anguttara Pans with a large sangha of monks, with 1,250 monks, and has come to Apana. Now a good report of Master Gautama has been spread to this effect. That blessed one is Arahant Sammasambuddha, perfect in knowledge and conduct, etc. He has been invited by me for tomorrow's meal together with the Sangha of monks." And Selah said, did you say Buddha, Kenya? I said Buddha, Selah. Did you say Buddha, Kenya? I said Buddha, Selah. Then it occurred to the Brahmin Selah, even this word Buddha is hard to come across in this world. Now the 32 mouths of a great man have been handed down in our hymns, and the great man who is endowed with them has only two possible destinations, no other. If he lives the home life, he becomes a wheel-turning monarch, a righteous king who rules by the Dhamma, etc. He has seen seven treasures, etc. But if he goes forth from the home life into homelessness, he becomes an arahant, Samasambuddha, who draws aside the veil in the world. And he said, my good Kenya, where is Master Gautama, the Arahant, Sammasambuddha, now living? When this was said, the method hair ascetic Kenya extended his right arm and said, there, where that green line of the grove is, Master Selah. Then the Brahmin Selah went with the 300 Brahmin students to the Blessed One. He addressed the Brahmin students, come quietly, sirs, tread carefully, for these Blessed ones are difficult to approach. They wander alone like lions. When I am speaking with the recluse Gautama, do not break in and interrupt me, but wait until our talk is finished. Then the Brahmin Sela went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and looked for the thirty-two marks of a great man on the Blessed One's body. He saw more or less the thirty-two marks of a great man on the Blessed One's body, except two. He was doubtful and uncertain about two of the marks, and he could not decide and make up his mind about them, about the male organ being enclosed in a sheath and about the largeness of the tongue. Then it occurred to the Blessed One, this Brahmin Sailor sees the 32 marks of a great man on me, except two. He is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them, about the male organ being enclosed in the sheath and about the largeness of the tongue. Then the Blessed One worked such a feat of supernormal power that the Brahmin Sela saw that the Blessed One's male organ was enclosed in the sheath. Next, the Blessed One extruded his tongue, and he repeatedly touched both ear holes and both nostrils, and he covered the whole of his forehead with his tongue. Then the Brahmin Sela thought, the recluse Gautama is endowed with the 32 marks of a great man. They are complete, not incomplete. But I do not know whether he is a Buddha or not. However, I have heard from elder, aged Brahmins who speak according to the lineage of teachers that those who are arahants, samasambuddhas, reveal themselves as such when their praise is spoken. Suppose I extol the recluse Gautama to his face with fitting stanzas. Then he extols the Blessed One to his face with fitting stanzas. O perfect in body, well-favoured, well-fashioned, and lovely to behold! O blessed one, golden is your colour, and white your teeth. You are strong. The features are seen one and all, that distinguish a man as well-born. They are all to be found on your body, these marks that reveal a great man, with eyes clear, with countenance bright. majestic, erect as a flame. In the midst of this body of recluses, you shine like the blazing sun. A monk so lovely to look on, with skin of so golden a sheen, with beauty so rare, why should you be content with the life of a recluse? You are fit to be a king, lord of chariots, a monarch who rules, who makes the wheel turn, a victor in all the four quarters, and lord of the jambu tree grove. With warriors and great princes, all devoted to your service, O Gautama, you should reign as ruler of men, king above all kings." And the Buddha replied, I am already a king, O Sela. The Blessed One replied, I am supreme king of the Dhamma. I make the wheel of Dhamma revolve, the wheel that none can stop. And Sela You claim full enlightenment, the Brahmin Sela said. You tell me, O Gotama, I am supreme king of the Dhamma. I make the wheel of Dhamma revolve. Who is your general? That disciple who follows in the Master's own way. Who is it who helps you to turn the wheel set in motion by you? The wheel set in motion by me, the Blessed One replied. That same supreme wheel of Dhamma, Sariputta, the Tathagata's son, helps me in turning this wheel. What must be known is directly known. What must be developed has been developed. What must be abandoned has been abandoned. Therefore, Brahmin, I am a Buddha. So let your doubts about me cease, and let decision take their place, for it is always hard to gain sight of the enlightened ones. I am the one whose presence in the world is very rarely come upon. I am the Sammasambuddha, I, O Brahmin, am the supreme physician. I am the only one without compare who has crushed all Mara's teeming hordes. Having defeated all my enemies, I rejoice free from fear." Stop for a moment. So you see the Buddha says that his son The one that turns the Dharma wheel exactly like him is Sariputta. Of all the disciples, the Buddha holds Sariputta in the highest esteem. This is what the original sutra says. When you read the later Mahayana books, they always put down Sariputta. And Selah said, O Sirs, hear this, hear what he says. The man of vision, the physician, the mighty hero who roars like a lion in the forest, who, even though of outcast birth, would not believe him when he saw that he is the Holy One beyond compare, who has crushed all Mara's steaming hordes, Now let him follow me who wants, and who wants not, let him depart, for I will go forth under him, this man of lofty wisdom." And his pupil said, If, O sir, you now approve this teaching of the Enlightened One, we too will go forth under him, this man of lofty wisdom. There are three hundred Brahmins here who with uplifted hands implore, O may we live the holy life under you, blessed one. The Buddha said, The holy life is well proclaimed, O Sela, said the Blessed One, to be seen here and not delayed. One who trains with diligence will find a fruitful going forth. Then the Brahmin Sela and his assembly received the going forth under the Blessed One. They received the full ordination. Then when the night had ended, the matted-haired ascetic Kenya had good food of various kinds prepared in his own hermitage. And he had the time announced to the Blessed One. It is time, Master Gautama. The meal is ready. Then, it being morning, the Blessed One dressed, and taking His bow and outer robe, He went with the Sangha of monks to the Hermitage of the Method Hare Ascetic Kenya and sat down on the seat made ready. Then with his own hands, the method-haired ascetic Kenya served and satisfied the Sangha of monks headed by the Buddha with various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, the method-haired ascetic Kenya took a low seat and sat down at one side. Thereupon the Blessed One gave him his blessing with these stanzas. Burnt offerings are the glory of fires. Savitri, the glory of Vedic hymns. Glory of human beings, a king. Glory of flowing rivers, the sea. The moon is the glory of the stars. The sun is the glory of all that shine. Merit is the glory of all who aspire. The Sangha, the glory of those who give. When the Blessed One had given His blessing with these stanzas, He rose from His seat and departed. Then not long after their full ordination, dwelling alone, withdrawn, diligent, ardent and resolute, the rebel Selah and his assembly, by realizing for themselves with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. They directly knew, birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. And the Venerable Selah, together with his assembly, became Arahants. Then the Venerable Selah, together with his assembly, went to the Blessed One, having arranged his upper robe on one shoulder, extending his hands in reverential greeting towards the Blessed One. He addressed him with these stanzas. Eight days have passed, all seeing one, since we went to you for refuge. In these seven nights, O Blessed One, we have been tamed in your teaching. You are the Buddha. You are the Teacher. You are the Sage, the Conqueror of Mara. Having cut off all evil tendencies, you have crossed and guided humanity across. You have surmounted all attachments. You have removed all detains. You are a lion free from clinging. You have abandoned fear and dread. Here these 300 monks stand, with hands held out in adoration. Oh hero, extend your feet, and let these great beings worship the teacher. That's the end of the sutra. So these sela, you see, find the Indians, they are very religious people. After they meet a holy man, like the Buddha, they are willing to renounce. and become monks under him, and all 300 of them, after only eight days, they became Arahants. Possibly, they have already cultivated jhāna, meditative absorption. In the earlier sutta, Brahmayu, after he passed away, the Buddha said that he was an anagamin, that shows that he had attained four jhānas. So even as a layman, He had already attained four jhanas. So, you see, these Indians, they take religion very seriously. Even laymen, they can practice and attain the jhanas at home. That's why I know of several Indian men. They have a family, but in their house, they keep one room, which they call their prayer room. They don't allow the wife and children inside that room. And they do their meditation there. They do their prayers there. So even as a layman, some of them, they practice their religion seriously, even as a layman. So, of course, very few of them can actually attained the Jhanas. After 8 days only, he and his disciples, 300 all became Arhats. Okay, we stop here for the sutra. Anything to discuss? You just explained to us, you say that Buddha at present is a son. But the sun is not in the spiritual sense. Because the question asked is that just like a king has a general or a son. So he asked, who is your general, your son? So the Buddha said, Sariputta, the Tathagata's son, helps me in turning the wheel. So the Buddha calls him the Tathagata's son, the Buddha's son. In fact, all the monks under the Buddha are called Sakyaputta. Sakya refers to Sakya Muni, our Buddha. Putta means son. So all monks are sons of the Buddha. All monks. And the Buddha says that when a person ordains as a monk, as a Buddhist monk, his old lay person has died. And he's born again, born from the mouth of the Buddha. The Buddha used a simile like the Brahmins. The Brahmins like to say that they are born from the mouth of Maha Brahma, the great Brahma. Whereas all other castes are born from the feet of Brahma. All the others are black fellows. They call other people black fellows. They only are white. So the Buddha used this simile to say that all the monks are born from the Buddha's mouth. Why born from the Buddha's mouth? Because they have heard the Dhamma from the Buddha's mouth. And after hearing the Dhamma from the Buddha's mouth, they become a completely different person, having understood the Dhamma. That's why they are born from the Buddha's mouth. Okay, if there's nothing, we'll end here.

42-MN-93-Assalayana-(2010-08-26).txt

Today is the 26th of August, 2010. And this is the 38th time we are talking on the Majjhima Nikaya Suttas. Now we come to Sutta 93, Asalāyāna Sutta. To Asalāyāna. Thus have I heard. One minute, the next following suttas, the few following suttas are all concerning the Brahmins. It's quite interesting, the suttas show at the time of the Buddha, how these Brahmins always try to assert their superiority and try to argue with the Buddha. Okay, thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Natapindika's Park. At that time, 500 Brahmins from diverse provinces were staying at Savatthi for some business or other. Then those Brahmins thought, this recluse Gautama describes purification for all the four castes. Who is there able to dispute with him about this assertion? Stop here for a moment. These Brahmins claim that only they are pure. All the other castes, the other three castes, are impure. Also, they claim that every morning before dawn and in the evening after dusk, they go and immerse themselves in the river. and they can purify themselves by washing away their sins. But they say all other castes cannot do that. But so when they heard that the Buddha says all the four castes can be purified, they were not happy. So they were trying to think of somebody to go and argue with him. On that occasion, a Brahmin student named Asala Yana was staying at Savati, young, shaven-headed, 16 years old. He was a master of the three Vedas with their vocabularies, liturgy, phonology and etymology, and the histories as a fifth, skilled in philology and grammar. He was fully versed in natural philosophy and in the marks of a great man. Then the Brahmins thought, there is this young Brahmin student named Asalayana staying at Savatthi, young, shaven-headed, 16 years old, etc. and fully versed in natural philosophy and the marks of a great man. He will be able to dispute with the recluse Gautama about this assertion. So the Brahmins went to the Brahmin student Asalāyāna and said to him, Master Asalāyāna, this recluse Gautama describes purification for all the four castes. Let Master Asalāyāna come and dispute with the recluse Gautama about this assertion. When this was said, the Brahmin student Asalāyāna replied, Sirs, the recluse Gautama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gautama about this assertion. The second time, the Brahmin said to him, Master Asalāyāna, this recluse Gautama describes purification for all the four castes. Let Master Asalāyāna come and dispute with the recluse Gautama about this assertion. for the training of a wanderer has been completed by Master Asalayana. For the second time, the Brahmin student Asalayana replied, Sirs, the recluse Gautama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gautama about this assertion. A third time, the Brahmin said to him, Master Asalayana, This recluse Gautama describes purification for all the four castes. Let Master Asalayana come and dispute with the recluse Gautama about this assertion. For the training of a wanderer has been completed by Master Asalayana. Let not the Master Asalayana be defeated without having even fought the battle. When this was said, the Brahmin student Asalayana replied, The recluse Gautama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gautama about this assertion. Still, sirs, at your bidding, I will go." I'll stop here for a moment. So this Asalāyana, he heard of the reputation of the Buddha. So he dare not go to debate with the Buddha. But since they Persuaded him three times, he felt he had no choice, so he was willing to go. Then the Brahmin student, Asalayana, went with a great number of Brahmins to the Blessed One and exchanged greetings with him. And this courteous and amiable talk was finished. He sat down at one side and said to the Blessed One, I'll stop here for a moment. You see, they only exchange greetings with the Buddha. They never pay respect to the Buddha. So he said to the Blessed One, Master Gautama, the Brahmins say that Brahmins are the highest caste. Those of any other caste are inferior. Brahmins are the fairest caste. Those of any other caste are dark. Only Brahmins are purified, not non-Brahmins. Brahmins alone are the sons of Brahma, the offspring of Brahma. born of his mouth, born of Brahma, created by Brahma, heirs of Brahma. What does Master Gautama say about that? I'll stop here for a moment. So this is their belief, Brahmins, that they are born from the great Deva Brahma or Maha Brahma who resides in the first jhana plane, the lowest of the form realm. So they claim they are born from the mouth of this Brahma. And the Buddha said, now Asalayana, the Brahmin women are seen having their periods, becoming pregnant, giving birth and giving suck. And yet those who are born from the wombs of the Brahmin women say thus, Brahmins are the highest caste. Those of any other caste are inferior. Brahmins are the fairest caste. Those of any other caste are dark. Only Brahmins are purified, not non-Brahmins. Brahmins alone are the sons of Brahma, offspring of Brahma, born of his mouth, born of Brahma, created by Brahma, heirs of Brahma. Stop here for a moment. So the Buddha says, it is evident, everybody can see that women, Brahmin women, they become pregnant and give birth to their babies and gives up to their babies. And yet, all of you, even though you are born from the Brahmin womb, you say you are born from Brahma's mouth. And he said, although Master Gautama says this, still the Brahmins think that Brahmins are the highest caste. Those of any other caste are inferior, etc., etc. And the Buddha replied, What do you think, Asalayanak? Have you heard that in Yona and Cambodia, And in other outland countries, there are only two castes, masters and slaves, and that masters become slaves, and slaves masters. So I have heard, sir, then on the strength of what argument or with the support of what authority do the Brahmins in this case say that Brahmins are the highest caste, others, those of any other caste are inferior, etc. Stop here for a moment. So the Buddha says, In other countries, they have only two caste system, masters and slaves. And masters can become slaves and slaves can become masters. So those masters in those lands, they are the superior caste. So even if Brahmins go there, they are not superior. Although Master Gautama says this, still the Brahmins think that Brahmins are the highest caste, those of any other caste are inferior, etc. What do you think, Nassalayana? Suppose a noble, somebody of the noble clan, were to kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. On the dissolution of the body after death, would only he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, and not a Brahmin? Suppose a merchant, or a worker, or to kill living beings, etc. A whole wrong view. On the dissolution of the body after death, would only he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, and not a Brahmin? No, Master Gautama. Whether it be a noble, or a Brahmin, or a merchant, or a worker, Those of all four castes who kill living beings, take what is not given, misconduct themselves in sensual pleasure, speak falsely, etc. On the dissolution of the body after death are likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. And the Buddha said, then on the strength of what argument or with the support of what authority do the Brahmins in this case say that Brahmins are the highest caste, those of any other caste are inferior, etc. I'll stop here for a moment. So here the Buddha shows him, if anybody breaks, misconducts himself by doing the ten unwholesome karmas, then they are bound for rebirth in a woeful destination It doesn't matter whether they are nobles, or Brahmins, or merchants, or workers. So in which case, they are all the same. Although Master Gautama says this, still the Brahmins think thus. Brahmins are the highest caste. Those of any other caste are inferior, etc, etc. What do you think, Asalayana? Suppose a Brahmin were to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and were to be uncoverageous, to have a mind without ill will, and to hold right view on the dissolution of the body after death, would only he be likely to reappear in a happy destination, even in the heavenly world, and not a noble, or a merchant, or a worker. No, Master Gautama, whether it be a noble, or a Brahmin, or a merchant, or a worker, those of all four castes, who abstain from killing living beings, from taking what is not given, from misconduct, insensual pleasures, etc., on the dissolution of the body after death, are likely to reappear in a happy destination, even in the heavenly world. Then on the strength of what argument or with the support of what authority do the Brahmins in this case say thus, Brahmins are the highest caste, those of any other caste are inferior, etc. Although Master Gautama says this, still the Brahmins think thus, Brahmins are the highest caste, those of any other caste are inferior, etc. What do you think, Asala Yana? Is only a Brahmin capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill-will, and not a noble, or a merchant, or a worker? No, Master Gotama. Whether it be a noble, or a Brahmin, or a merchant, or a worker, those of all four castes are capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill-will. depend on the strength of what argument or with the support of what authority do the Brahmins, in this case, say thus, Brahmins are the highest caste, those of any other caste are inferior, etc. Stop here for a moment. These Brahmins, they hope that after death, they will be reborn in the Brahma heavens. to have union with Brahma. So they like to practice these Brahma Viharas, this meditation on the divine abidings, where they radiate loving four things, loving kindness, compassion, joy and equanimity. The Pali is metta, karuna, mudita and upekka. So, when they practice this meditation, then they can attain the jhanas and they can be reborn in the Brahma heaven. But here he conceded that not only a Brahmin can practice this meditation, any person of any other caste can also do so. Although Master Gautama says this, still the Brahmins think that Brahmins are the highest caste, those of any other caste are inferior, etc. What do you think, Asalayana? Is only a Brahmin capable of taking a loofah and bath powder, going to the river and washing off dust and dirt, and not a noble or a merchant or a worker? No, Master Gautama, whether it be a noble or Brahmin or a merchant or a worker, Those of all, of all four castes are capable of taking a loofah and bath powder, going to the river and washing off dust and dirt. Then on the strength of what argument or with the support of what authority do the Brahmins in this case say that Brahmins are the highest caste, etc. Sorry for a moment. So here the Buddha shows him that Any person of any caste can go to the river and wash off the dust and dirt, purify themselves, at least externally, not only Brahmins. Although Master Gautama says this, still the Brahmins think that Brahmins are the highest caste. Those of any other caste are inferior, etc. So he keeps insisting that Brahmins are the highest caste. What do you think, Asalayan? Suppose a head-anointed noble king were to assemble here a hundred men of different birth, and say to them, Come, sirs, let any here who have been born into a noble clan, or a Brahmin clan, or a royal clan, take an upper fire-stick of sala wood, salala wood, sandalwood, and padumaka wood, and light a fire and produce heat. And also let any who have been born into an outcast clan, a trapper clan, a wicker's worker's clan, a cardbride's clan, or a scavenger's clan, take an upper fire stick made from a dog's drinking trough, or from a pig's trough, from a dustbin, or from castor oil, wood, and light a fire and produce heat. What do you think, Asalayana? When a fire is lit and heat is produced by someone in the first group, would that fire have a flame, a color and a radiance? And would it be possible to use it for the purposes of fire? While when a fire is lit and heat is produced by someone in the second group, that fire would have no flame, no color and no radiance. And it would not be possible to use it for the purposes of fire. No, Master Gautama. When a fire is lit and produced, by someone in the first group, that fire would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. And when a fire is lit and heat is produced by someone of the second group, that fire too would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. For all fire has a flame, a colour, and a radiance, and it is possible to use all fire for the purposes of fire. Then on the strength of what argument or with the support of what authority do the Brahmins in this case say that Brahmins are the highest caste, etc. I'll stop here for a moment. So here the Buddha says there are two groups of people here. One is the higher clan, that means either a noble or a Brahmin. And then if they were to light a fire from wood, sala wood or salala wood or sandalwood or padumaka wood, and a fire is produced. When you compare it with the second group, the second group consists of very low caste people. These trappers, wicker workers, cart riders, scavengers, all these worker clans, the Sudas, and that even includes the outcasts. Outcasts is somebody so low that it's not even inside one of the four clans. And then this second group, being of low birth, on top of that, they take wood from dirty places, like a dog's drinking trough and a pig's trough, where the dog drinks the water or the pig drinks the water from the dustbin, and casserole wood. And if they were to produce a fire, using this dirty wood. This second group, when they produce a fire, the fire is still the same, whether it's produced by this higher clan or the lower clan. The fire, the radiance, the flame, the heat, the color, everything would still be the same. It doesn't matter what wood you use. It doesn't matter who produces the fire. So the Buddha shows him and they are all the same. Although Master Gautama says this, still the Brahmins think that Brahmins are the highest caste. Those of any other caste are inferior, etc. What do you think, Asalayana? Suppose a noble youth were to cohabit with a Brahmin girl and a son was born from their cohabitation. Should a son born from a noble youth and a Brahmin girl be called a noble after the father or a Brahmin after the mother? It could be called both, Master Gautama. What do you think, Asalayana? Suppose a Brahmin youth here were to cohabit with a noble girl and a son were to be born from their cohabitation. Should the son born from a Brahmin youth and a noble girl be called a noble after the mother or a Brahmin after the father? He could be called both, Master Gautama. What do you think, Asalayana? Suppose a mare were to be mated with a male donkey, and a foal were to be born as the result. Should the foal be called a horse after the mother, or a donkey after the father? It is a mule, Master Gotama, since it does not belong to either kind. I see the difference in this last case, but I see no difference in either of the former cases. What do you think, Asalayana? Suppose there were two Brahmin students who were brothers, born of the same mother, one studious and acute, and one neither studious nor acute. Which of them would Brahmins feed first at a funeral feast, or at a ceremonial milk rice offering, or at a sacrificial feast, or at a feast for guests? On such occasions, Brahmins would feed first the one who was studious and acute, Master Gautama. For how could what is given to one who is neither studious nor acute bring great fruit?" Stop here for a moment. So here, when you have two Brahmins, one is very studious, hard-diligent, and also is very sharp, intelligent, compared to another who is not so diligent or intelligent, then they would give preference to the one who was more studious and acute. What do you think, Asalaya Anna? Suppose there were two Brahmin students who were brothers, born of the same mother, one studious and acute, but immoral and of bad character, and one neither studious nor acute, but virtuous and of good character. Which of them would Brahmins feed first at a funeral feast, or at a ceremonial milk rice offering, or at a sacrificial feast, or at a feast for guests? On such occasions, Brahmins would feed first the one who was neither studious nor acute, but virtuous and of good character, Master Gautama. For how could what is given to one who is immoral and of bad character bring great fruit? And the Buddha said, First, Asalayana, you took your stand on birth. And after that, you took your stand on scriptural learning. And after that, you have come to take your stand on the very ground that purification is for all castes. as I describe it. And this was said, the Brahmin student, Asalayana, sat silent and dismayed, his shoulders rooping and head down, glum and without response. Stop here for a moment. So at first this Asalayana, he says that a person is superior because of birth. And then after that, he said because of scriptural learning, because Brahmins are supposed to be have great learning. They are versed in the three Vedas. And then after that, the Buddha said, now you agree with me that purification is for all four castes. I guess what the Buddha means is that when the birth is the same, then there are other qualities that are important. One is The second one is studious and acute one is the learning, scriptural learning. And then the third one, virtuous or good character, is even more important than one who was studious and acute. And this person who is virtuous and of good character, It can be from any caste. Earlier the Buddha showed that it is not only Brahmins who can be virtuous and of good character. Anybody who does not do unwholesome actions and does all the ten wholesome actions, ten wholesome kammas, then He is purified. In which case, the most important, here the Buddha shows, is virtue, a good character, which is similar to purification. If a person is virtuous, a good character, he purifies himself. So Vassalayana could not reply and said this. Knowing this, the Blessed One said to him, Once, Asalayana, when seven Brahmin seers were dwelling in leaf huts in the forest, this pernicious view arose in them. Brahmins are the highest caste. Those of any other caste are inferior, etc., etc. Now the seer, Devala the Dark, Kanha Devala, heard this. Then he arranged his hair and beard, dressed in ochre-colored garments, put on stout sandals, and taking a staff made of gold. He appeared in the courtyard of the seven Brahmin seers. Then while walking up and down the courtyard of the seven Brahmin seers, the seer Devala the Dark spoke thus, Where have those worthy Brahmin seers gone? Where have those worthy Brahmin seers gone? Then the seven brahmin seers thought, who is walking up and down the courtyard of the seven brahmin seers like a village loudspeaker does? Where have those worthy brahmin seers gone? Where have those worthy brahmin seers gone? Let us curse him. Then the seven brahmin seers cursed the seer Devala the dark does. Be ashes, vile one. Be ashes, vile one. But the more the seven brahmin seers cursed him, the more comely, beautiful and handsome the seer devala, the dark, became. Then the seven brahmin seers thought, our asceticism is in vain, our holy life is fruitless. For formerly when we cursed anyone thus, be ashes, vile one, be ashes, vile one, he always became ashes. But the more we curse this one, the more comely, beautiful and handsome he becomes. And this Devala said, your asceticism is not in vain, sirs. Your holy life is not fruitless. But sirs, put away your hatred towards me. And they said, we have put away our hatred towards you, sir. Who are you? Have you heard of the seer Devala the Dark, sirs? Yes, sir. I am he, sirs. Then the seven Brahmin seers went to the seer Devala the Dark and paid homage to him. I'll stop here for a moment. These In the olden days, the Brahmins were supposed to be the priest caste, the ascetics. And so these seven Brahmins, they were practicing meditation very hard in the forest, staying together in leaf huts. So they must have attained to quite a high level. And they are very good with these mantras. So they see from here that in the past, when they curse somebody, maybe they curse either with their psychic power or with their mantras, that person will turn into ashes. But this Diwala, his psychic power is even more powerful. So however hard they try to kill him, burn him up, they could not do it. So when they heard that, he was this famous seer or rishi, Devala the Dark, they paid homage to him. Then he said to them, Sirs, I heard that while the seven Brahmin seers were dwelling in leaf huts in the forest, this pernicious view arose in them. Brahmins are the highest caste, those of any other caste are inferior, etc. And they said, That is so, sir. But sirs, do you know if the mother who bore you went only with the Brahmin and never with a non-Brahmin? And they said, No, sir. But sirs, do you know if your mothers' mothers back to the seventh generation went only with Brahmins and never with non-Brahmins? And they said, No, sir. But sirs, do you know if the father who begot you went only with a Brahmin woman and never with a non-Brahmin woman? No, sirs. But sir, do you know if your father's father is back to the seventh generation, when with only Brahmin women and never with non-Brahmin women? No, sir. Stop here for a moment. So here the Buddha is showing them, you don't actually know whether you were born from a pure Brahmin mother and father. because you don't know who they slept with and all these things. But sirs, do you know how the conception of an embryo in a womb comes about? Sir, we know how the conception of an embryo in a womb comes about. Here there is a union of the mother and father. And it is the mother's season and the being to be reborn is present. Thus the conception of an embryo in a womb comes about through the union of these three things. Then, sirs, do you know for sure whether that being to be reborn is a noble or a brahmin or a merchant or a worker? Sir, we do not know for sure whether that being to be reborn is a noble or a brahmin or a merchant or a worker. That being so, sirs, then what are you? That being so, sir, we do not know what we are. Now, Asalayana, even those seven Brahmin seers, on being pressed and questioned and cross-questioned by the seer Devala the Dark, on their own assertion about birth, were unable to support it. But how shall you, on being pressed and questioned and cross-questioned by me now, on your assertion about birth, be able to support it? You, who rely on the teacher's doctrines, are not even fit to be their spoon-holder, Punna. And this was said, the Brahmin student Asalayana said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, etc. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life. That's the end of the sutta. So here the Buddha says, in the past, these seven Brahmin seers were so arrogant about their birth, but when they were questioned, cross questioned by the seer Devala, This year Diwala is the dark, that means he is not a Brahmin. He is a dark fellow. So when he cross-questioned them, they admitted they don't know actually. Before their birth, they are supposed to be that this gandaba, this intermediate body that lodges itself in the womb. So they don't know their previous birth, whether their previous birth they were a Brahmin or a noble or a merchant or a worker. So that being so, they don't really know what they were before. So the Buddha says, even these seven Brahmin seers with psychic power, they could not stand up to questioning by the seer devala. How can you stand up to my questioning? You are not even fit to be their spoon holder. So this is one of the suttas that shows how they like to argue with the Buddha about their birth.

43-MN-94-Ghotamukha-(2010-08-26).txt

Now we come to the next sutta, 94th Gotamukha Sutta to Gotamukha. Thus have I heard, on one occasion the Venerable Udena was living at Benares in the Kemia Mango Grove. Now on that occasion, the Brahmin Gotamukha had arrived in Benares for some business or other. And as he was walking and wandering for exercise, he came to the Kemia Mango Grove. At that time, the Venerable Udena was walking up and down in the open. Then the Brahmin Gotamukha went up to the Venerable Udena and exchanged greetings with him. When this courteous and amiable talk was finished, still walking up and down with the Venerable Udena, he said this, worthy recluse, there is no wondrous life that accords with the Dhamma. So it seems to me here, and that may be because I have not seen such venerable ones as yourself, or because I have not seen the Dhamma here. Let's stop here for a moment. So here he is telling the Venerable Udena that there is no wondrous life that accords with the Dhamma and that may be because I have not seen such a Venerable once. So probably what he means is that this wondrous life, when he says wondrous life, it probably means ascetics other than Brahmins. So he says there is no wondrous life that occurs with the Dhamma and others. That the wondrous ascetics who are not Brahmins, they cannot really attain any high state that occurs with the Dhamma. Or that these wondrous, their Dhamma, they don't really have the real Dhamma. And this was said, the Venerable Udena stepped down from the walk and went into his dwelling, where he sat down on a seat made ready. And Gotamukha, too, stepped down from the walk and went into the dwelling, where he stood at one side. Then the Venerable Udena said to him, there are seats, Brahmin, sit down if you wish. And he said, we did not sit down because we were waiting for Master Udena to speak. But how could one like myself presume to sit down on a seat without first being invited to do so? Then the Brahmin Gotamukha took a low seat, sat down at one side, and said to the Venerable Udena, worthy recluse, there is no wondrous life that accords with the Dhamma, so it seems to me here, and that may be because I have not seen such venerable ones as yourself, or because I have not seen the Dhamma here. And Venerable Udena said, Brahmin, if you think any statement of mine is to be agreed with, then agree with it. If you think any statement of mine is to be argued against, then argue against it. And if you do not understand the meaning of any statement of mine, ask me to clarify it thus. How is this, Master Udena? What is the meaning of this? In this way we can discuss this matter." And he said, Master Udena, if I think any statement of Master Udena's is to be agreed upon, is to be agreed with, I shall agree with it. If I think any statement of his is to be argued against, I shall argue against it. And if I do not understand the meaning of any statement of Master Udena's, then I shall ask Master Udena to clarify it thus. How is this Master Udena? What is the meaning of this? In this way, let us discuss this matter. I'll stop here for a moment. So when this Brahmin said, what he said that there is no wondrous life that accords with the Dhamma. So the Venerable Udena took it as a challenge that he wanted to debate with him. So he went into his kuti and sat down. And this Gotamukha seems like he is quite polite. He has some regard for this Master Udena. So he took a lower seat. And this Venerable Udena stated the terms of the debate. And he agreed to stick to these terms. And Rambabu Dena said, Brahmin, there are four kinds of persons to be found existing in the world. What four? Then he quotes the Sutta 51, Section 5 to 6. This is about the person who torments himself, but does not torment others. The first one, the second one. Let me see, page 445. This is on page 445. The first type of person torments himself. The second type torments others. The third type torments himself and torments others. The fourth type does not torment himself and does not torment others. But Master Udin, the kind of person who does not torment himself So he asked these four persons, which one appeals to you? And he said, the kind of person who does not torment himself or pursue the practice of torturing himself, and who does not torment others or pursue the practice of torturing others, who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy. He does not torment and torture either himself or others, both of whom desire pleasure and recall from pain. That is why this kind of person satisfies my mind. So, in the same way, he praises the last type of person who does not torment himself nor others. And the Venerable Udena said, Brahmin, there are two kinds of assembly. What two? Here, a certain assembly lusts after jewels and earrings and seeks wives and children, men and women slaves, fields and land, gold and silver. But here a certain assembly does not last after jewels and earrings, but having abandoned wives and children, men and women slaves, fields and land, gold and silver, has gone forth from the home life into homelessness. Now there is this kind of person who does not torment himself or pursue the practice of torturing himself, and who does not torment others or pursue the practice of torturing others, who, since he torments neither himself nor others, is here and now hungerless, extinguished and cooled, and abides experiencing bliss, having himself become holy. In which of the two kinds of assembly do you usually see this person, Brahmin? In the assembly that lasts after jewels and earrings, and seeks wives and children, men and women, slaves, fields and land, gold and silver, all in the assembly that does not lust after jewels and earrings, but having abandoned wives and children, etc., has gone forth from the home life into homelessness. I usually see this kind of person, Master Udena, in the assembly, that does not lust after jewels and earrings, but having abandoned wives and children, etc., has gone forth from the home life into homelessness." And then Venerable Udena said, But only just now, Brahmin, we understood you to say, worthy recluse, there is no wondrous life that accords with the Dhamma. So it seems to me here, and that may be because I have not seen such venerable ones as yourself, or because I have not seen the Dhamma here. And he said, certainly, Master Udena, it was in order to learn that I spoke those words. There is a wondrous life that accords with the Dhamma, and so it seems to me here. And may Master Udena remember me to have spoken thus. It would be good if, out of compassion, Master Udena would expound to me in detail those four kinds of persons he mentioned in brief. I'll stop here for a moment. So here, out of four types of persons, Gautam Mukha says the last type, one who tortures neither himself nor others is the best. He's cool already, become holy. Then Venerable Udena asked him now, where are you likely to see this type of person? Among householders or among renunciants? Then he said among renunciants. That means wondrous. Then Venerable Udena said, but just now you said there is no wondrous life that occurs with them. Then he said, he said that not only just to learn. So now he asked, remember Udena, to describe in detail the four types of persons. Then Brahmin listened and turned closely to what I shall say. Yes, sir, the Brahmin Gotamukha replied. Remember Udena said this. Brahmin, what kind of person torments himself and pursues the practice of torturing himself? Here a certain person goes naked, et cetera, et cetera. So this description of the four types of persons are exactly as in Sutta number 51, Majjhima Nikaya, section 8 to 28, that's on page 446 to 453. So I won't go through that because you can see it in the book. When this was said, the Brahmin Gotamukha said to the Venerable Udena, Magnificent Master Udena, Magnificent Master Udena, Master Udena has made the Dhamma clear in many ways, as though he were turning upright, but had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Udena for refuge, and to the Dhamma, and to the Sangha of monks. From today, let Master Udena remember me as a lay follower. who has gone to him for refuge for life. And Venerable Udena said, do not go to me for refuge, Brahmin. Go for refuge to that same blessed one to whom I have gone for refuge. Where is he living now, that Master Gautama, Arahant Sammasambuddha, Master Udena? That blessed one, Arahant Sammasambuddha, has attained final Nibbana, Brahmin. And he said, if we heard that Master Gotama was within 10 leagues, we would go 10 leagues in order to see that Master Gotama. If we heard that Master Gotama was within 20 leagues, 30, 40, 50, 100 leagues, We would go a hundred leagues in order to see that Master Gautama, Arahant Sammasambuddha. But since that Master Gautama has attained to final Nibbana, we go to that Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Udena remember me as a lay follower who has gone for refuge for life. Now Master Udena, the King of Angga, gives me a daily donation. Let me give Master Udena a regular donation from that. What kind of regular donation does the King of Anga give you, Brahmin? Five hundred kahapanas, Master Udena. It is not allowable for us to accept gold and silver, Brahmin. That means money. If it is not allowable for Master Udena, I will have a monastery built for Master Udena. If you desire to have a monastery built for me, Brahmin, have an assembly hall built for the Sangha at Pataliputta. And he says, shala. I am still more satisfied and pleased that Master Udena suggests that I give a gift to the Sangha. So with this regular donation and another regular donation, I shall have an assembly hall built for the Sangha at Pataliputta. Then with that regular donation which he offered to Master Udena, and another regular donation added to it, the Brahmin Gotamukha had an assembly hall built for the Sangha at Pataliputta, and that is now known as the Gotamukhi. That's the end of the sutta. So here you can see that these Brahmins, some of them, like this man, he has a daily allowance of $500, maybe you can say $500, from the king every day. Gives me a daily donation, so $500 every day. So he wanted to give that to the monk, but the monk said, we cannot accept money. Then he wanted to build a monastery for him and this monk didn't want a monastery and asked him to build a sala, assembly hall for the Sangha. So he said with this regular donation and another regular donation he will do it. So these Brahmins, you can see, originally Brahmins were supposed to be ascetics. and they meditated and begged for their food. And that's how they attained psychic powers. And from their psychic powers, they probably conversed with the devas and learned a lot of mantras, words of power. So after having all these mantras and some of them psychic power, they were employed by the kings to become the advisors. So after that, the Brahmin caste became lay persons instead of ascetics. They started to possess property, wives, and slaves, and land, and like this one, I guess a regular allowance from the king. So that's why you can see from this sutta, At that time, the Brahmins had become laypersons already, so he thought a wondrous life is no use. There's no such thing as a wondrous life that accords with Dhamma. That means a wondrous life, ascetic life, that leads to this Nibbana, that leads to stages of holiness and all these things. But this way, Bhutan convinced him otherwise.

44-MN-95-Canki-Part-A-(2010-08-26).txt

Okay, now we come to Sutta 95. Chanki Sutta with Chanki. Thus have I heard. This one also is interesting. On one occasion, the Blessed One was wandering in the Kosalan country with a large Sangha of monks, and eventually he arrived at a Kosalan Brahmin village named Upasada. There, the Blessed One stayed in the God's Grove. the Sala tree grove to the north of Upasada. On that occasion, the Brahmin Chanki was ruling over Upasada, crowned property abounding in living beings, rich in grasslands, woodlands, waterways and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala. Stop here for a moment. So this is another famous Brahmin and he's given all this property Upasada, ruling over it like a sultan or something. This was given to him by the king. The Brahmin householders of Upasada heard the recluse Gautama, this description of this where they praise the Buddha for being an arahant and all that. And it's good to see such arahants. Then the Brahmin householders of Upasada set forth from Upasada in groups and bands and headed northwards to the God's grove, the Sala tree grove. On that occasion, the Brahmin Chanki had retired to the upper storey of his mansion for his midday rest. There he saw the Brahmin householders of Upasada, setting forth from Upasada in groups and bands and heading northwards to the God's Grove, the Sala Tree Grove. When he saw them, he asked his minister, Good Minister, why are the Brahmin householders of Upasada setting forth from Upasada in groups and bands and heading northwards to the God's Grove, the Sala Tree Grove? Sir, there is the recluse Gautama, the son of the Sakyans, who went forth from the Sakyan clan, who has been wandering in the Kosalan country, etc., etc. They are going to see that Master Gautama. That good minister, go to the Brahmin householders of Upasada and tell them, Sirs, the Brahmin Chanki says this, please wait Sirs, the Brahmin Chanki will also go to see the recluse Gautama. Yes, sir, the minister replied. And he went to the Brahmin householders of Upasada and gave them the message. Now, on that occasion, 500 Brahmins from various states were staying at Upasada for some business or other. They heard the Brahmin Chanki, it is said, is going to see the recluse Gautama. Then they went to the Brahmin Chanki and asked him, Sir, is it true that you are going to see the recluse Gautama? So it is, sirs, I am going to see the recluse Gautama. And they said, sir, do not go to see the recluse Gautama. It is not proper, Master Chang Ki, for you to go and see the recluse Gautama. Rather, it is proper for the recluse Gautama to come and see you. For you, sir, are well-born on both sides of pure maternal and paternal descent, seven generations back, unassailable and impeccable in respect of birth. Since that is so, Master Chang Ki, it is not proper for you to go to see the recluse Gautama. Rather, it is proper for the recluse Gautama to come to see you. You, sir, are rich, with great wealth and great possessions. You, sir, are a master of the three Vedas, with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. Skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a great man. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. You, sir, are virtuous, mature in virtue, possessing mature virtue. You, sir, are a good speaker with a good delivery. You speak words that are courteous, distinct, flawless, and communicate the meaning. You, sir, teach the teachers of many. and you teach a recitation of the hymns to 300 Brahmin students. You, sir, are honoured, respected, revered, venerated and esteemed by King Pasenadi of Kosala. You, sir, are honoured, respected, revered, venerated and esteemed by the Brahmin Pokhara Sati. You, sir, rule over Upasada, a crown property abounding in living beings, etc. a sacred grant given to you by King Pasenadi of Kosala. Since this is so, Master Chang Ki, it is not proper for you to go to see the recluse Gautama. Rather, it is proper for the recluse Gautama to come to see you." Stop here for a moment. So here, these 500 Brahmins, having come from other states, and they heard that this famous Brahmin Chang Ki was going to visit The Buddha, they were not happy because they think they are the superior caste. Somebody like the Buddha, they say they are considered inferior and they think that the Buddha should come to this Chang Kyi instead of Chang Kyi going to see him. And this was said, the Brahmin Chang Kyi told those Brahmins Now, sirs, hear from me why it is proper for me to go to see Master Gautama and why it is not proper for Master Gautama to come to see me. Sirs, the recluse Gautama is well born on both sides of pure maternal and paternal descent, seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gautama to come to see me. Rather, it is proper for me to go to see Master Gautama. Sirs, the recluse Gautama went forth, abandoning much gold and bullion, stored away in vaults and depositories. Sirs, the recluse Gautama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth in the prime of life. Sirs, the recluse Gautama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness, though his mother and father wished otherwise, and wept with tearful faces. Sirs, the recluse Gautama is handsome, comely and graceful, possessing supreme beauty of complexion, and with sublime beauty and sublime presence, remarkable to behold. Sirs, the recluse Gautama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Thus, the recluse Gautama is a good speaker with a good delivery. He speaks words that are courteous, distinct, flawless and communicate the meaning. Thus, the recluse Gautama is a teacher of the teachers of many. Sirs, the recluse Gautama is free from sensual lust and is without personal vanity. Sirs, the recluse Gautama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds. He does not seek any harm for the line of Brahmins. Sirs, the recluse Gautama went forth from an aristocratic family, from one of the original noble families. Sirs, the recluse Gautama went forth from a rich family, from a family of great wealth and great possessions. Sirs, people come from remote kingdoms and remote districts to question the recluse Gautama. Sirs, many thousands of deities have gone for refuge for life to the recluse Gautama. Sirs, a good report of the recluse Gautama has been spread to this effect. That blessed one is Arahant Sammasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened and blessed. Sirs, the recluse Gautama possesses the 32 mouths of a great man. Sirs, King Senya Bimbisara of Magadha and his wife and children have gone for refuge for life. to the recluse Gautama. 3. King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gautama. 4. The Brahmin Pokhara Sati and his wife and children have gone for refuge for life to the recluse Gautama. Sirs, the recluse Gautama has arrived at Upasada and is living at Upasada in the God's Grove, the Sala Tree Grove to the north of Upasada. Now, any recluses or Brahmins that come to our town are our guests, and guests should be honored, respected, revered and venerated by us. Since the recluse Gautama has arrived at Upasada, he is our guest, and as our guest, should be honoured, respected, revered and venerated by us. Since that is so, sirs, it is not proper for Master Gautama to come to see me. Rather, it is proper for me to go to see the Master Gautama." And he said, This much is the praise of Master Gautama that I have learned. But the praise of Master Gautama is not limited to that. For the praise of Master Gautama is immeasurable. Since Master Gautama possesses each of these factors, it is not proper for him to come to see me. Rather, it is proper for me to go to see Master Gautama. Therefore, sirs, let all of us go to see the recluse Gautama. Then the Brahmin Chang Kyi, together with a large company of Brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. I'll stop here for a moment. So even though he has heard and believes that the Buddha is an Arahant, Sammasambuddha, still, maybe because of their pride, Maybe they think that their Brahmins are superior. They didn't pay homage to the Buddha, just exchanged greetings with the Buddha and sat down. On that occasion, the Blessed One was seated, finishing some amiable talk with some very senior Brahmins. At the time, sitting in the assembly was a Brahmin student named Kapatika, young, shaven-headed, 16 years old. He was a master of the three Vedas with their vocabularies, liturgy, phonology and etymology. and the histories as a fifth. Skilled in philology and grammar, he was fully versed in natural philosophy and the marks of a great man. While the very senior Brahmins were conversing with the Blessed One, he often broke in and interrupted their talk. Then the Blessed One rebuked the Brahmin student Kapatika thus, let not the Venerable Bharadvaja break in and interrupt the talk of the very senior Brahmins while they are conversing. Let the Venerable Bharadvaja wait until the talk is finished. But this was said, the Brahmin Chankhi said to the Blessed One, let not Master Gautama rebuke the Brahmin student Kapatika. The Brahmin student Kapatika is a clansman. He is very learned. He has a good delivery. He is wise. He is capable of taking part in this discussion with Master Gautama. Then the Blessed One thought, surely since the Brahmins honour him thus, the Brahmin student Kapatika must be accomplished in the scriptures of the three Vedas. Then the Brahmin student Kapatika thought, when the recluse Gautama catches my eye, I shall ask him a question. Then knowing with his own mind the thought in the Brahmin student Kapatika's mind, the blessed one turned his eye towards him. Then the Brahmin student Kapatika thought, the recluse Gautama has turned towards me, suppose I ask him a question. Then he said to the Blessed One, Master Gautama, in regard to the ancient Brahmanic hymns that have come down through oral transmission and in the scriptural collections, the Brahmins come to the definite conclusion, only this is true, anything else is wrong. What does Master Gautama say about this? I'll stop here for a moment. So here, he's asking the Buddha that according to our tradition, all the Brahmanic hymns that we chant, only this is true. Anything else of other religions is wrong. Just like some people of certain religions, they think that only their religion is the correct one, all other religions are wrong. How then, Bharat Bhaja, among the Brahmins, is there even a single Brahmin who says thus, I know this, I see this, only this is true, anything else is wrong? No, Master Gautama. How then, Bharat Bhaja, among the Brahmins, is there even a single teacher or a single teacher's teacher, back to the seventh generation of teachers, who says thus, I know this, I see this, only this is true. Anything else is wrong. No, Master Gautama. In other words, the Buddha is asking whether any one of these Brahmin teachers, they know directly that this is true. They see for themselves. That means we are implying psychic power. They know and see all this directly by themselves. How then, Bharat Bhaja, the ancient Brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered and compiled. The Brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited. That is, Ataka, Vamaka, Vamadeva, Vesamita, Yamatagi, Angirasa, Paradbhaja, Vaseta, Kasapa and Bagu. Did even these ancient Brahmin seers say thus, we know this, we see this, only this is true, anything else is wrong? No, Master Gautama. Stopping for a moment, you see here the Buddha can quote to them their ancient Brahmin seers, those who created the hymns. He can mention all these names, Ataka, Vamaka, Vamadeva, Vesamitta, etc. Probably many of these Brahmins don't even know who were these ancestors of theirs. So the Buddha said, these ancient Brahmin seers say that they know directly, they see directly this. Only their hymns are correct, everybody else is wrong. And he said, no, Master Gautama. So Parabhaja, it seems that among the Brahmins there is not even a single Brahmin who says thus, I know this, I see this, only this is true, anything else is wrong. And among the Brahmins, there is not even a single teacher or a single teacher's teacher. Back to the seventh generation of teachers who says thus, I know this, I see this, only this is true, anything else is wrong. And the ancient Brahmin seers, the creators of the hymns, the composers of the hymns, those ancient hymns that were formerly chanted, uttered and compiled, the Brahmins nowadays still chant and repeat, that is, Ataka, Vamaka, etc. Even these ancient Brahmin seers did not say thus, we know this, we see this, only this is true. Anything else is wrong. Suppose there were a file of blind men, each in touch with the next. The first one does not see, the middle one does not see, the last one does not see. So too, Bharat Bhaja, in regard to their statement, the Brahmins seem to be like a file of blind men. First one does not see, the middle one does not see, the last one does not see. What do you think, Bharat Bhaja? That being so, does not the faith of the Brahmins turn out to be groundless? Stop here for a moment. So you can see here, in front of many hundreds of these Brahmins, the Buddha is putting them down, saying that, you Brahmins, you claim only your teaching is true, but your teachers, all of you are like blind men, one leading, following the one in front, but all are blind, not even a single one of you. have seen this truth directly and know directly. This is quite a statement to make in front of several hundred Brahmins who are so arrogant about their caste. Then he said, the Brahmins honour this not only out of faith, Master Gautama, they also honour it as oral tradition. And the Buddha said, Radbhaja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bharat Bhaja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reason, cogitation, and reflective acceptance of a view. These five things may turn out in two different ways here and now. Now, something may be fully accepted out of faith, yet it may be empty, hollow, and false. But something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, something may be fully approved of, or may be well cogitated, may be well reflected upon, yet it may be empty, hollow, and false. But something else may not be well reflected upon, yet it may be factual, true, and unmistaken. Under these conditions, it is not proper for a wise man who preserves truth to come to the definite conclusion, only this is true, anything else is wrong." Stop here for a moment. So here, the Buddha anticipated that he was probably going to bring up all the other things. So the Buddha told him there are five things. You can take your stand on faith as you originally did, or you can take your stand on oral tradition. And there are three more. You can take your stand on reason, cogitation, or approval, or reflective acceptance of a view. But any one of these five, the Buddha says, it may be true or it may be false. Even before he has brought up all the others, the Buddha already told him all these are possible. Then he said, but Master Gautama, in what way is there the preservation of truth? How does one preserve truth? We asked Master Gautama about the preservation of truth. So you see the last sentence of the Buddha, the Buddha said, under these conditions, it is not proper for a wise man who preserves truth to come to the definite conclusion, only this is true, anything else is wrong. So this young Brahmin, he realized that He could not argue with the Buddha. So he stops arguing here and he wants to learn from the Buddha. He humbles himself and asks the Buddha, in what way is there preservation of truth? Since the Buddha mentioned about the wise man who preserves truth, then he asks how to preserve truth. And the Buddha said, if a person has faith, Bharadvaja, he preserves truth when he says, my faith is thus. But he does not yet come to the definite conclusion, only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth. In this way, he preserves truth. In this way, we describe the preservation of truth. But as yet, there is no discovery of truth. Similarly, if a person approves of something, or if he receives an oral tradition, or he reaches a conclusion based on reasoned cogitation, or if he gains a reflective acceptance of a view, he preserves truth when he says, My reflective acceptance of a view is thus. But he does not yet come to the definite conclusion. Only this is true. Anything else is wrong. In this way too, Bharadvaja, there is preservation of truth. In this way he preserves truth. In this way we describe the preservation of truth. But as yet, there is no discovery of truth. So Buddha explained to him what is meant by preservation of truth. But the Buddha says, At this point, there is still no discovery of truth.

45-MN-95-Canki-Part-B-(2010-08-26).txt

And he asked, in that way, Master Gautama, there is the preservation of truth. In that way, one preserves truth. In that way, we recognize the preservation of truth. But in what way, Master Gautama, is there the discovery of truth? In what way does one discover truth? We asked Master Gautama about the discovery of truth. Here, Bharadwaja, a monk may be living in dependence on some village or town. Then a householder or a householder's son goes to him and investigates him in regard to three kinds of states. In regard to states based on grief, in regard to states based on hatred, and in regard to states based on delusion. Are there in this Verbal One any states based on greed such that with his mind obsessed by those states, while not knowing, he might say, I know, or while not seeing, he might say, I see, or he might urge others to act in a way that would lead to their harm and suffering for a long time. As he investigates him, he comes to know there are no such states based on greed in this Verbal One. The bodily behavior and the verbal behavior of this Verbal One are not those of one affected by greed. And the Dhamma that this Venerable One teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed. When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hatred. Are there in this venerable one any states based on hatred such that put his mind obsessed by those states, etc.? He might urge others to act in a way that would lead to their harm and suffering for a long time. As he investigates him, he comes to know there are no such states based on hate in this verbal one. The bodily behavior and verbal behavior of this verbal one are not those of one affected by hate. The dharma that this verbal one teaches is profound, etc. to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate. When he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion. Are there in this Parable 1 any states based on delusion such that with his mind obsessed by these states, etc., he might urge others to act in a way that would lead to their harm and suffering for a long time? As he investigates him, he comes to know There are no such states based on delusion in this V1. The bodily behavior and verbal behavior of this V1 are not those of one affected by delusion. The Dhamma that this V1 teaches is profound, etc. to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion. So here, let's stop here for a moment. So here the Buddha says that lay person, when he comes to a monk, before he can have faith in the monk, he should investigate whether that monk has greed, hatred or delusion or not. And these states, if he has, it is evident by his bodily behaviour, verbal behaviour and mental. So the Buddha is saying that when you come to a teacher, you have to investigate him in these three aspects. When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him. Filled with faith, he visits him and pays respect to him. Having paid respect to him, he gives ear. When he gives ear, he hears the Dhamma. Having heard the Dhamma, he memorizes it and examines the meaning of the teachings he has memorized. When he examines their meaning, he gains a reflective acceptance of those teachings. When he has gained a reflective acceptance of those teachings, zeal springs up. When zeal has sprung up, he applies his will. Having applied his will, he scrutinizes. Having scrutinized, he strives. Resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom. In this way, Bharat Bhaja, there is the discovery of truth. In this way, one discovers truth. In this way, we describe the discovery of truth. But as yet, there is no final arrival at truth. I'll stop here for a moment. So here, you see these steps. It's worthwhile to pay careful attention here. When a person comes to a prospective teacher, first he must investigate him, whether he has greed, hatred, and delusion. And when he sees that he has no greed, hatred, and delusion, and he teaches a Dhamma that is profound, then he places faith in the teacher. And then having faith in the teacher, he should visit the teacher often. And when he visits the teacher, he should be respectful. When he is respectful, the teacher teaches him the Dhamma. Then he hears the Dhamma and memorizes the Dhamma. In those days, they had no books, so they had to memorize. And nowadays, it's more convenient. We have books. And then examine the meaning of the Dhamma. And then when he understands, then he gains a reflective acceptance. And then zeal springs up. And then after that, he starts to cultivate the holy path. Applies his will and scrutinizes. Then he strives and realizes with the body the ultimate truth. Realizes with the body, that means he attains the jhanas. the states of meditative absorption with the body, and then penetrate it with wisdom. In that way, Master Gautama, there is the discovery of truth. In that way, one discovers truth. In that way, we recognize the discovery of truth. But in what way, Master Gautama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gautama about the final arrival at truth. And the Buddha said, the final arrival at truth, Bharadvaja, lies in the repetition, development, and cultivation of those same things. In this way, Bharadvaja, there is the final arrival at truth. In this way, one finally arrives at truth. In this way, we describe the final arrival at truth. Let's stop here for a moment. So here, having learned the Dhamma and cultivating the holy path, Buddha said, you have to repeat. repeat repetition, development, and cultivation of those same things, then finally you arrive at the truth. In that way, Master Gautama, there is the final arrival at truth. In that way, one finally arrives at truth. In that way, we recognize the final arrival at truth. But what, Master Gautama, is most helpful for the final arrival at truth? We ask Master Gautama about the thing most helpful for the final arrival at truth. And the Buddha said, striving is the most helpful for the final arrival at truth. If one does not strive, one will not finally arrive at truth. But because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth. This striving can also be said to be energetic effort. Energetic effort, diligence is most helpful. But what, Master Gautama, is most helpful for striving? We ask Master Gautama about the thing most helpful for striving. Scrutiny is most helpful for striving, Bharat Bhaja. If one does not scrutinize, one will not strive. But because one scrutinizes, one strives. That is why scrutiny is most helpful for striving. But what, Master Gautama, is most helpful for scrutiny? We ask Master Gautama about the thing most helpful for scrutiny. Application of will is most helpful for scrutiny. If one does not apply one's will, one will not scrutinize. But because one applies one's will, one scrutinizes. That is why application of will is most helpful for scrutiny. What, Master Gautama, is most helpful for application of will? We ask Master Gautama about the thing most helpful for application of will. Zeal is most helpful for application of will, Bharadwaja. If one does not arouse zeal, one will not apply one's will. But because one arouses zeal, one applies one's will. That is why zeal is most helpful for application of the will. But what, Master Gautama, is most helpful for zeal? We ask Master Gautama about the thing most helpful for zeal. Reflective acceptance of the teachings is most helpful for zeal, ratbhaja. If one does not gain a reflective acceptance of the teachings, zeal will not spring up. But because one gains a reflective acceptance of the teachings, zeal springs up. That is why a reflective acceptance of the teachings is most helpful for zeal. Stop here for a moment. This one in our dhamma, reflective acceptance of the teachings means you learn the dhamma especially on the Four Noble Truths, and you understand. When you understand, then you get a reflective acceptance. And when this happens, you have attained Right View, you've entered the stream. But what, Master Gautama, is most helpful for a reflective acceptance of the teachings? We ask Master Gautama about the thing most helpful for a reflective acceptance of the teachings. Examination of the teaching is most helpful for a reflective acceptance of the teachings, Bharat Bhaja. If one does not examine their meaning, one will not gain a reflective acceptance of the teachings. But because one examines their meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings. But Master Gautama, But what, Master Gautama, is most helpful for examination of the meaning? We ask Master Gautama about the thing most helpful for examination of meaning. Memorizing the teachings is most helpful for examining the meaning, Bharat Bhaja. If one does not memorize a teaching, one will not examine its meaning. But because one memorizes a teaching, one examines its meaning. Stop here for a moment. This memorizing the teachings I mentioned was because in the past they did not have books. So they had to repeat the dhamma that they heard, especially the suttas, they repeated. Then it becomes more familiar to them. Then from there they examine the meaning. But nowadays, memorizing the teachings, you can see, can be replaced by studying the suttas in the book form, the Nikayas. You keep reading the Nikayas again and again and again and again. It's just like memorizing the teachings. Or listening to the Dhamma talks like these. Dhamma talks based on the suttas. I listen to them again and again and again and again. Then it slowly sinks in. that is equivalent to memorizing the teachings. But what Master Gautama is most helpful for memorizing the teachings? We ask Master Gautama about the thing most helpful for memorizing the teachings. Hearing the Dhamma is most helpful for memorizing the teachings, Bharadwaja. If one does not hear the Dhamma, one will not memorize the teachings. But because one hears the Dhamma, one memorizes the teachings. That's why hearing the Dhamma is most helpful for memorizing the teachings. But what, Master Gautama, is most helpful for hearing the Dhamma? We ask Master Gautama about the thing most helpful for hearing the Dhamma. Giving ear is most helpful for hearing the Dhamma, Bharadwaja. If one does not give ear, one does not hear the Dhamma. But because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma. stop here for a moment. So the willingness to learn the Dhamma, to hear the Dhamma, or to read the Dhamma, that is very important. Only when you understand the Dhamma and you gain a reflective acceptance of the teachings, then only you can progress to Aryan stages. If you don't hear the Dhamma, you cannot get Right View. If you cannot get Right View, you have not entered on the Noble Eightfold Path. The Noble Eightfold Path always starts with the first factor, right view. But what Master Gautama is most helpful for giving ear? We ask Master Gautama about the thing most helpful for giving ear. Paying respect is most helpful for giving ear, Bharat Vajra. If one does not pay respect, one will not give ear. But because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear. Stop here for a moment. This paying respect, you see the Buddha mentioned, is quite important. Some people, they come to the Dhamma, they are very arrogant. They find it very difficult to pay respect to a monk. So if they have this kind of attitude, it's an obstruction. Because if a person has this type of attitude, it shows that the person thinks that he knows everything, that he knows a lot. So he's not willing to humble himself. Only when you are willing to humble yourself, then only you are willing to give ear, willing to hear what the teacher says, instead of having all your own opinions. So this respect, also paying respect, is also very helpful. That's why like in the Thai tradition, new novice monks, either Samanera, or even bhikkhu, fully ordained monk, if he is still new. Whenever he speaks to the teacher in Thailand, they have to put their palms together, anjali. Every time they speak to that teacher, they anjali. And this tradition is not only for disciples. It is a very good tradition. Even senior monks like me, if I speak to a more senior monk, it becomes natural to put the hands together. out of respect, to show respect. So it's very good practice to humble yourself. But what, Master Gautama, is most helpful for paying respect? We asked Master Gautama about the thing most helpful for paying respect. Visiting is most helpful for paying respect to Bharata Vajra. If one does not visit a teacher, one will not pay respect to him. But because one visits a teacher, one pays respect to him. That is why visiting is most helpful for paying respect. But what, Master Gautama, is most helpful for visiting? We ask Master Gautama about the thing most helpful for visiting. Faith is most helpful for visiting Bharadwaja. If faith in the teacher does not arise, one will not visit him. But because faith in the teacher arises, one visits him. That is why faith is most helpful for visiting. We asked Master Gautama about the preservation of truth, and Master Gautama answered about the preservation of truth. We approve of and accept that answer, and so we are satisfied. We asked Master Gautama about the discovery of truth, and Master Gautama answered about the discovery of truth. We approve of and accept that answer, and so we are satisfied. We asked Master Gautama about the final arrival at truth, and Master Gautama answered about the final arrival at truth. We approve of and accept that answer, and so we are satisfied. We asked Master Gautama about the thing most helpful for the final arrival at truth, and Master Gautama answered about the thing most helpful for the final arrival at truth. We approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gautama about, then he has answered us. We approve of and accept that answer, and so we are satisfied. Formerly, Master Gautama, we used to think Who are these ball-baited recluses, these swarthy menial offspring of the kinsmen's feet that they would understand the Dhamma? But Master Gautama has inspired in me love for recluses, confidence in recluses, reverence for recluses, magnificent Master Gautama, magnificent Master Gautama, etc. So he took refuge in the Buddha, Dhamma, and Sangha. From today, let Master Gautama remember me as a lay follower. Let's go on to him for refuge for life. That's the end of the sutta. So here you see this arrogant young Brahmin come to argue with the Buddha. Finally he realized that the Buddha is actually an Arahant Sammasambuddha. So he asked questions to learn the Dhamma. So whatever he asked, the Buddha answered him. very clearly. So in the end, he took refuge with the Buddha, Dhamma, and Sangha, which means that actually he changed his religion from being one of the Brahmin religion and became the Buddhist. So you see like all these teachings the Buddha gave in front of hundreds of these Brahmins, probably most of them would have taken refuge with the Buddha, Dhamma, and Sangha and became followers of the Buddha. Okay, we end here. Very long. This last sutra is very good. You see how if a person wants to learn, all the steps are laid out very clearly by the Buddha. A lot of people, we don't know all these things. Instead of, like the Buddha says, when you come to a potential teacher, We should investigate him, whether he has greed, hatred and delusion. But a lot of people, instead of investigating the teacher, they want to look for psychic power in the teacher, whether the teacher has a big reputation and all these things. This is not the way of the Dharma. Okay, anything to discuss? So, um, we've had a few times in the last couple of weeks or two weeks, uh, we've, uh, we've had a couple of meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and we've had a few meetings with some of our team leaders, and Yes, yes. The foundation of the Dhamma must be there before you can judge whether the teacher is teaching according to the Dhamma or not. The Buddha says if the teacher teaches according to the actual Dhamma of the Buddha, that means according to the early Nikayas, then you can follow him. Otherwise, you should not follow him. So if a person What happens usually, a lot of people who are new, they don't know how to judge because they have no dharma foundation. They don't know how to judge and they are easily impressed by what other people say. Other people say, oh, liao su hu, and they will also accept that liao su hu. So liao su hu means it's a teacher with substance, somebody who is He's a great teacher and all these things. So that's why people who are new, they get cheated in that way. How long one takes to understand the Dharma depends on The person, just like how long does one take to attain jhāna, it depends on the person. What is important, the Buddha says, is that to understand the Dhamma, we need a clear mind, a mind devoid of the five hindrances. So Samatha meditation, that's why in the Buddha's teachings, is the only real meditation. We meditate to sharpen our mind, then at the same time we learn the Dhamma. These two things are the fundamentals of the spiritual path, the theory and the practice. The theory is learning the original Dhamma of the Buddha. according to the Nikayas, the Suttas. And the practice is the sharpening the mind by meditation. These two go together and can be done simultaneously. So as your mind sharpens, you will understand the Dhamma more clearly. So a person with a sharper mind, for example a person with a high IQ, When you study the suttas, you will understand much faster than a person with a low IQ. And then you can see that there is a difference. Some of them, actually, even though they learn wrong Dhamma, but they meditate. That's why you see like earlier the Sutta on who this Brahmayu, I think this old 120 year old Brahmin, who came to the Buddha and became a disciple of the Buddha. Soon after that he passed away and the Buddha said that he was reborn as an anagamin, which shows that he had already attained the four jhanas. So from there you can see why some of them are arrogant because they have already attained certain states of meditation. So they think they have already seen the Dhamma. That is their Dhamma. So that's why some of them are quite arrogant when they meet the Buddha. When the Buddha really makes very plain the Dhamma to them, then because they have a very clear mind, they can accept and even like Selah, renounce, go forth as a Buddha's monk disciple. So it's unfortunate that they learned the wrong Dhamma, but those who had the courage and straightforwardness to come and see the Buddha and question the Buddha, then they became disciples of the Buddha. I don't know if you can hear me or not. While we are on the airwaves, we would like to take this time to look at what is happening in the world. Now in the pandemic, in some of the countries I am in, over there, there are activities for all of the countries, but in some of the countries I am in, some of the countries I am not in, For somebody to restrict himself to one Nikaya, it's only okay if at the beginning you study one Nikaya. But all the time to restrict yourself to one Nikaya, I think that's really silly. When there are four Nikayas available, why do you want to restrict yourself to only one Nikaya? Because the Buddha taught so many suttas for a purpose. The Buddha taught about 5,000 suttas because When you explain the truth, you can explain it from one angle or another angle or another angle. So the more suttas we study, the more you will understand. For example, Satipatthana. There are some people, they just study the Satipatthana sutta and they think they understand everything about Satipatthana. This is not true at all. Because if you study the Satipatthana Samyutta, where there are so many suttas explaining Satipatthana, then you can understand it very much better. So it's silly to restrict yourself to one Nikaya. Also, as I mentioned last night, there are some teachers who are very possessive and they want to restrict their disciples to only hear their words and not to hear the words of any other teacher or see the books of any other teacher. That also just shows that the ego is there. If that person is humble, he will know that monks are not supposed to teach the Dhamma. Monks are supposed to teach the Buddha's Dhamma. We are all Sakya Buddha, sons of the Sakyan. The Dhamma does not belong to us. The Dhamma is from the Samassambuddha, Arahant Samassambuddha. So it is our duty to teach the Dhamma according to what the Buddha said, not according to our own opinion. So to tell the disciple to only listen to his words is just arrogance. It is not his Dhamma. The Dhamma is the Buddha's Dhamma and the best source of the Dhamma is the original four Nikayas. And we know that the Pali Suttas, the Pali Nikayas are the most accurate that we have. Even a scholar like the famous Professor Hirakawa, he says that the Pali Suttas have been preserved intact from the time of Emperor Asoka until now. So the most accurate source of the Buddha's teachings are in the four Pali Nikayas. The Diga Nikaya, Majjhima Nikaya, Cangyutta Nikaya, and Anguttara Nikaya. Do you want me to comment about this? Before a monk can be independent, in the Vinaya books, a samanera has to stay with a teacher. Samanera is under probation, so a samanera cannot live by himself. a young monk or so, a young monk who does not have five vassas. He's supposed to stay with the teacher for five years to learn the Dhamma and the Vinaya and all the basic things. And after five years, that monk can be independent, provided he is knowledgeable about the Dhamma and the Vinaya. In the Vinaya books, the Buddha said that if, for example, a certain monk is uneducated and he cannot read the Suttas and the Nikayas, and he stays with the teacher, he does not learn enough of the Suttas and the Vinaya, even after five years, he cannot be independent. He has to stay with the teacher until such time that he is learned in the suttas and the Vinaya. So if he is uneducated at all, he cannot be independent by himself. All his life he has to stay with the teacher. Otherwise he might be teaching others what is not Dhamma. He might think that is Dhamma. On the other hand, the Buddha says in the Vinaya books that somebody, after he comes into monkhood, after he's fully ordained, even if he does not have five years as a monk, if he wants to strive, meditate hard, he's allowed to stay alone. But preferably during the Vassa, he should stay with senior monks to learn. Other than that, especially like for example, somebody has gone forth in old age and he feels he does not have much time and he also has a good foundation in the Dhamma. For example, a lay person who has studied the Dhamma for many years and then he goes forth late in life, then it is allowable for him to, for example, go and live alone in a cave and meditate and not mix with people. If a student, a monk disciple, He does not show enough respect and faith and all these things. It only means that he has not learned enough of the Dhamma and Vinaya. So if he has not learned enough of the Dhamma and Vinaya, he should not become independent, stay by himself. Also, he should not accept disciples later on, even if he has ten vassal. does not learn enough. So if a person actually knows the Dhamma in Vinaya, he practices correctly, he should become very humble. And his temper also should come down. Generally in the Vinaya, four months is enough time according to the Buddha to judge a person generally. But that is only generally true. There are some people, they hide their character very well, so you need longer period. before their defilements show up. In the Vinaya, when a disciple, a monk disciple has certain faults, For example, not enough faith in the teacher, not enough respect in the teacher, not enough love for the teacher, no sense of shame towards the teacher, then the teacher, according to the Vinaya, should chase him away, expel him, ask him to leave. When that new young monk leaves, he goes to another monastery, such a monk probably won't change his character. He goes to another monastery, he'll be the same. So in strict monasteries, if a monk from somewhere else comes to that monastery, that strict monastery will require a letter, a letter of recommendation to sort of to certify that this particular monk is of good character. So that is a good practice. So, of course, there are a lot of lax monasteries. They won't require a letter. So in this case, as the rotten monks come in also, they accept. So it's a good practice to ask for a letter if some monk comes. Unless he is known before okay so we end here

46-MN-96-Esukari-(2010-08-27).txt

Today is the 27th of August, 2010 and this is the 39th time we are talking on the Madhyamanikaya Suttas. Now we come to Sutta 96, Esu Kari Sutta to Esu Kari. That's how I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Natapindika's Park. Then the Brahmin, Eswakari, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said, Master Gautama, the Brahmins prescribe four levels of service. He prescribed the level of service towards a Brahmin, the level of service towards a noble, the level of service towards a merchant, and the level of service towards a worker. Therein, Master Gautama, the Brahmins prescribed this as the level of service towards a Brahmin. A Brahmin may serve a Brahmin. A noble may serve a Brahmin. A merchant may serve a brahmin and a worker may serve a brahmin. That is the level of service towards a brahmin that the brahmins prescribe. Master Gautama, the brahmins prescribe this as the level of service towards a noble. A noble may serve a noble. A merchant may serve a noble. and a worker may serve a noble. That is the level of service towards a noble that the Brahmins prescribe. Master Gautama, the Brahmins prescribe this as the level of service towards a merchant. A merchant may serve a merchant and a worker may serve a merchant. That is the level of service towards a merchant that the Brahmins prescribe. Master Gautama, the Brahmins prescribe this as the level of service towards a worker. Only a worker may serve a worker. For who else could serve a worker? That is the level of service towards a worker that the Brahmins prescribe. What does Master Gautama say about this? Stop there for a moment. So you can see from here the Brahmins consider themselves as the highest caste. Everybody else can serve a Brahmin. But The noble, everybody can serve a noble except the brahmin. They think they are higher caste. It's not proper for them to serve a noble or warrior clan person. And then the merchant comes after that. The brahmins and the Nobles should not serve a merchant. A merchant can be served by a merchant or a worker. And the worker is the lowest class. Only a worker should serve a worker. And the Buddha said, well, Brahmin, has all the world authorized the Brahmins to prescribe these four levels of service? No, Master Gautama. Suppose, Brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him, good man, you must eat this meat and pay for it. So too, without the consent of those other recluses and Brahmins, the Brahmins nevertheless prescribe these four levels of service. So here the Buddha is telling him, only the Brahmins say this, nobody else says this, forcing your view on everybody else. And the Buddha said, I do not say, Brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one becomes worse and not better because of that service, then I say that he should not be served. And if, when serving someone, one becomes better and not worse because of that service, then I say that he should be served. If they were to ask a noble thus, Which of these should you serve? One in whose service you become worse and not better when serving him? Or one in whose service you become better and not worse when serving him? Answering rightly, a noble would answer thus, I should not serve the one in whose service I become worse and not better when serving him. I should serve the one in whose service I become better and not worse when serving him. Similarly, if they were to ask a Brahmin, a merchant, a worker, answering rightly, they would answer thus, I should not serve the one in whose service I become worse and not better when serving him. I should serve the one in whose service I become better and not worse when serving him. I will stop it for a moment. To give an example, for example, if they were to serve somebody who does not give them any salary, then they become worse for it. But if they serve somebody who gives them a big fat salary, then they become better for it. Then they should serve the one who gives them a good salary. That is in the worldly sense. I do not say, Brahmin, that one is better because one is from an aristocratic family. Nor do I say that one is worse because one is from an aristocratic family. I do not say that one is better because one is of great beauty. Nor do I say that one is worse because one is of great beauty. I do not say that one is better because one is of great wealth. Nor do I say that one is worse because one is of great wealth. For here, Brahmin, one from an aristocratic family may kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. Therefore, I do not say that one is better because one is from an aristocratic family. But also, Brahmin, One from an aristocratic family may abstain from killing living beings, from taking what is not given, from misconduct and sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and he may be uncoverageous, have a mind without ill will, and hold right view. Therefore, I do not say that one is worse because one is from an aristocratic family. Dear Brahmin, one of great beauty or one of great wealth may kill living beings, take what is not given, misconduct himself in sensual pleasures, etc. Therefore, I do not say that one is better because one is of great beauty or great wealth. But also Brahmin, one of great beauty or great wealth, may abstain from killing living beings, abstain from taking what is not given, abstain from misconduct in sensual pleasures, etc. Therefore I do not say that one is worse because one is of great beauty or of great wealth. Stop here for a moment. So here the Buddha is trying to say it is not because one is from a noble family or one is of great beauty or one is of great wealth that one is better for it. It is one's actions. If one conducts oneself rightly by doing 10 wholesome kammas, then one is better for it. But if one misconducts oneself by doing wrong actions, then one is worse for it. I do not say, Brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one's faith, virtue, learning, generosity and wisdom increase in his service, then I say that he should be served. Stop here for a moment. You see these five things, faith, virtue, learning, generosity and wisdom. If you remember, formerly we saw in the sutras, some previous sutras, that the Buddha says if you want to repay our parents' kindness, We should teach them four things. To have faith in the Buddha, Dhamma and Sangha. To practice virtue or moral conduct. To practice generosity and not be selfish. and to gain wisdom by learning the Dhamma. Because if we teach our parents these four things, then they'll have a good rebirth if they practice these four things. But here, the Buddha has added one more, learning, much learning of the Dhamma, having much knowledge of the Dhamma. So these five things are very beneficial because they bring us to a good rebirth. So if you serve someone, and you attain these four things, then you should serve that someone. For example, if you serve a teacher, and the teacher teaches you these five things, then it's worth serving the teacher. When this was said, the Brahmin A. Sukari said to the Blessed, 1. Master Gautama, the Brahmins prescribe four types of wealth. They prescribe the wealth of a Brahmin, the wealth of a noble, the wealth of a merchant, and the wealth of a worker. Therein, Master Gautama, the Brahmins prescribe this as the wealth of a Brahmin, wandering for alms. A Brahmin who spurns his own wealth, wandering for alms, abuses his duty like a guard who takes what has not been given. That is the wealth of a Brahmin which the Brahmins prescribe. Master Gautama, the Brahmins prescribe this as the wealth of a noble, the bow and quiver. A noble who spurns his own wealth, the bow and quiver, abuses his duty like a guard who takes what has not been given. This is the wealth of a noble which the Brahmins prescribe. Master Gautama, the Brahmins prescribe this as the wealth of a merchant, farming and cattle breeding. A merchant who spurns his own wealth, farming and cattle breeding, abuses his duty like a guard who takes what has not been given. That is the wealth of a merchant which the Brahmins prescribe. Master Gautama, the Brahmins prescribe this as the wealth of a worker, the sickle and carrying pole. A worker who spurns his own wealth, the sickle and carrying pole, abuses his duty like a guard who takes what has not been given. That is the wealth of a worker which the Brahmins prescribe. What does Master Gautama say about this? Well, Brahmin, has all the world authorized the Brahmins to prescribe these four types of wealth? No, Master Gautama. Suppose, Brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him, good man, you must eat this meat and pay for it. So too, without the consent of those other recluses and Brahmins, the Brahmins nevertheless prescribe these four types of wealth. I, Brahmin, declare the noble supramundane Dhamma as a person's own wealth. By recollecting his ancient maternal and paternal family lineage, he is reckoned according to wherever he is reborn. If he is reborn in a clan of nobles, he is reckoned as a noble. If he is reborn in a clan of brahmins, he is reckoned as a brahmin. If he is reborn in a clan of merchants, he is reckoned as a merchant. If he is reborn in a clan of workers, he is reckoned as a worker. Just as fire is reckoned by the particular condition dependent on which it burns. When fire burns dependent on logs, it is reckoned as a log fire. When fire burns dependent on faggots, it is reckoned as a faggot fire. When fire burns dependent on grass, it is reckoned as a grass fire. When fire burns dependent on cow dung, it is reckoned as a cow dung fire. So too, Brahmin, I declare the noble Supramandane Dhamma as a person's own wealth. By recollecting his ancient maternal and paternal lineage, he is reckoned according to wherever he is born. Stop here for a moment. So these Brahmins, they like to classify people according to the caste. If you are a Brahmin, born as a Brahmin, you should wonder for arms. If you are born in a noble family, you should earn your livelihood by the bow and quiver and soldier. And then if you're a merchant, you should do farming and cattle breeding. If you're a worker, you should take the sickle to work and the carrying pole. But the Buddha says that a person's wealth should be the noble or ariyan sutra mundane dhamma. So the dhamma is the best wealth that we can have, the ariyan dhamma. So we should acquire this wealth now that we have come across the Dhamma. This is the knowledge of the Dhamma. We can bring it along when we go for rebirth. It will help us many, many lifetimes. If Brahmin, anyone from a clan of nobles, goes forth from the home life into homelessness, and after encountering the Dhamma Vinaya proclaimed by the Tathagata, he abstains from killing living beings, from taking what is not given, from incelibacy, from false speech, from malicious speech, from harsh speech, and from gossip, and is uncoverageous, has a mind of without ill will, and holds right view. He is one who is accomplishing the true way, the Dhamma that is wholesome. If Brahmin, anyone from a clan of Brahmins goes forth, or from a clan of merchants, or from a clan of workers goes forth, from the home life into homelessness, and after encountering the Dhamma Vinaya proclaimed by the Tathagata, he abstains from killing living beings, from taking what is not given, etc. He is one who is accomplishing the true way, the Dhamma that is wholesome. What do you think, Brahmin? Is only a Brahmin capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill-will, and not a noble or a merchant or a worker? No, Master Gautama, whether it be a noble or brahmin or a merchant or a worker, those of all four castes are capable of developing a mind of loving-kindness towards a certain region without hostility and without ill-will. So too, brahmin. If anyone from a clan of nobles goes forth or from a clan of Brahmins or merchants or workers, and after encountering the Dhamma Vinaya, abstained from killing, from taking what is not given, etc., he is one who is accomplishing the true way, the Dhamma that is wholesome. I'll stop here for a moment. So here the Buddha says it doesn't matter what caste the person is from, if he renounces and practices the holy life, then he is practicing the true way, the Dhamma that is wholesome. And then the Buddha asked this brahmin, is only a brahmin capable of meditating on metta, loving kindness, and radiating loving kindness? So he says no, any person from any caste can meditate and radiate metta. So the Buddha says in the same way, anybody from any clan can practice holy life. What do you think, Brahmin? Is only a Brahmin capable of taking a loofah and bath powder, going to the river and washing off dust and dirt, and not a noble or a merchant or a worker? No, Master Gautama. Whether it be a noble or Brahmin or merchant or worker, those of all four castes are capable of taking a loofah and bath powder, going to the river and washing off dust and dirt. So to Brahmin, if anyone from the clan of nobles goes forth or brahmin or merchant clan or worker clan and abstains from killing living beings, from taking what is not given, etc., then he is accomplishing the true way, the Dhamma, that is wholesome. What do you think, brahmin? Suppose a head-anointed noble king were to assemble here a hundred men of different birth, And here the Buddha quotes the Sutta 93, where the Buddha says, these hundred men of different castes, and they take different types of wood and start a fire. Is the fire different because they are from different clans? And he says, no. All of them, the fire is the same. Doesn't matter what caste that person is from. So the Buddha says in the same way, if anyone from a clan of nobles or brahmins or merchants or workers go forth and practices the holy life, He is one who is accomplishing the true way, the Dhamma that is wholesome. And this was said, the Brahmin Isukari said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama. Then he took refuge in the Buddha, Dhamma and Sangha. From today, let Master Gautama remember me as a lay follower. Let's go on to him for refuge for life. That's the end of the Sutta. So this is another Sutta where this Brahmin, come and tell the Buddha what the Brahmins believe, their Brahmin standard. But the Buddha shows him it's not logical.

47-MN-97-Dhananjani-(2010-08-27).txt

OK, we come to the next sutta, 97, Dhananjani Sutta. This sutta is quite interesting. Thus have I heard. On one occasion, the Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. On that occasion, the Vampura Sariputta was wandering in the southern hills with a large sangha of monks. Then a certain monk, who had spent the rains at Rajagaha, went to the Vampura Sariputta in the southern hills and exchanged greetings with him. When this courteous and amiable talk was finished, He sat down at one side and the Venerable Sariputta asked him, is the Blessed One well and strong, friend? The Blessed One is well and strong, friend. Is the Sangha of monks well and strong, friend? The Sangha of monks too is well and strong, friend. Friend, there is a Brahmin named Dhananjani living in Rajagaha at the Tandula Pala Gate. Is that Brahmin Dhananjani well and strong? That Brahmin Dhananjani too is well and strong, friend. Is he diligent, friend? How could he be diligent, friend? He plunders Brahmin householders in the name of the king. And he plunders the king in the name of the Brahmin householders. His wife, who had faith and came from a clan with faith, has died. And he has taken another wife, a woman without faith, who comes from a clan without faith. This is bad news that we hear, friend. It is bad news indeed to hear that the Brahmin Dhananjani has become negligent. Perhaps sometime or other, we might meet the Brahmin Dhananjani and have some conversation with him. Then having stayed in the Southern Hills as long as he chose, Noble Sariputta set out to wander towards Rajagaha. Wandering by stages, he eventually arrived at Rajagaha. And there he lived in the bamboo grove, the squirrel sanctuary. Stop here for a moment. So here, Sariputta is asking this monk who had just come from Rajagaha about the Buddha, the Sangha, and then his old friend, Tananjani. Tananjani is supposed to be his old friend. And this Brahmin Tananjani had a wife who followed the Buddhist religion, but that wife passed away. So after the wife passed away, he took another wife who follows the external sect religions. And because the wife followed the external sect religion, he also probably came to follow the wife's religion and was not keeping the precepts. So the Venerable Sariputta was disappointed to hear that this monk says he plunders brahmins in the name of the king and he plunders the king in the name of the brahmins. Then when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Rajagaha for alms. Now at that time, the Brahmin Dhananjani was having his cow's milk in a cow shed outside the city. So when the Venerable Sariputta had wandered for alms in Rajagaha, and had returned from his alms round, after his meal, he went to the Brahmin Dhananjani. The Brahmin Dhananjani saw the Venerable Sariputta coming in the distance, and he went to him and said, Bring some of this fresh milk, Master Sariputta, until it is time for the meal. Enough, Brahmin. I have finished my meal for today. I shall be at the root of that tree for the days abiding. You may come there. Yes, sir," he replied. Stop here for a moment. This part is quite interesting. I think a lot of people don't notice it. This Dhananjani, being an old friend of Venerable Sariputta, formerly being a follower of the Buddha, he should know, be quite aware of the monks' rules about the monks eating one meal a day. During the Buddha's time, the monks were eating one meal a day. And so you notice here, he wants to offer the main meal to Venerable Sariputta, but he's offering Venerable Sariputta some fresh milk before the meal. This is very interesting because the Buddha's disciples, they don't take food except at the main meal. So here it would appear like fresh milk is not considered food in that sense. In the monk's Vinaya, soft food is is to be taken only once. But later, of course, the Buddha relaxed and said that after taking that meal, if there's some leftover, they can take it again, as long as it's not past noon. So here, milk is not considered a normal food, because nowadays, there's a lot of fuss about milk. that monks cannot drink milk in the evening, but other products of milk are allowed. For example, butter, cheese, ghee. Cheese is in the Thai tradition, and then ghee is allowed. So, it's very strange that milk is not allowed. From here, and also from another incident in the Vinaya, It would appear that perhaps during the Buddha's time, the monks did take milk in the evening because in the Vinaya books, it is mentioned that this rich man, Mendaka, the Buddha came to a certain part of the country and was wandering with a large sangha of monks. And because of the Buddha's reputation, and the Buddha ate one meal a day, All the days for the Buddha's lunch dana were already booked by people. Many people had already made appointments to provide food for the Buddha. So this rich man, Mendaka, he did not get a chance to offer food to the Buddha and the Sangha. So what he did was, since there were 1,250 arahants, he called his workers, being a rich man, to get 1,250 milk cows and follow the Buddha. So the fact that he took these cows to follow the Buddha and the Sangha shows that probably he wants to provide milk the whole day and night. So perhaps during the Buddha's time, they did take milk. Also, this is another case where they are offering milk before the main meal. Okay, this is a point I wanted to make. And then after he had eaten his morning meal, the Brahmin Dhananjani went to the Venerable Sariputta and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. And the Venerable Sariputta asked him, Are you diligent, Dhananjani? And he said, how can we be diligent Master Sariputta when we have to support our parents, our wife and children, and our slaves, servants and workers, when we have to do our duty towards our friends and companions, towards our kinsmen and relatives, towards our guests, towards our departed ancestors, towards the deities and towards the king, and when this body must also be refreshed and nourished. Let's stop here for a moment. So here Venerable Sariputta is asking him whether he is diligent in the Dhamma, probably meaning that whether he is practicing Dhana, Sila, learning the Dhamma and memorizing the Dhamma and all that. So he says how can he He'd be diligent in the Dhamma when he has to support so many people. This is a typical excuse that some people give. They have to do all kinds of duty. That is what Venerable Sariputta says. What do you think, Dhananjani? Suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his parents, and then because of such behaviour, the wardens of hell were to drag him off to hell. Would he be able to free himself by bleeding thus? It was for the sake of my parents that I behave contrary to the Dhamma, that I behave unrighteously. So let not the wardens of hell drag me off to hell. Or would his parents be able to free him by bleeding thus? It was for our sake that he behave contrary to the Dhamma, that he behave unrighteously. So let not the wardens of hell drag him off to hell. No, Master Sariputta. Even while he was crying out, the wardens of hell would fling him into hell. But you think, Dhananjani, suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his wife and children, or for the sake of his slaves, servants and workers, or for the sake of his friends and companions, or for the sake of his kinsmen and relatives, or for the sake of his guests, or for the sake of his departed ancestors, or for the sake of deities, or for the sake of the king, or for the sake of refreshing and nourishing his body, And because of such behaviour, the wardens of hell were to drag him off to hell. Would he be able to free himself by bleeding thus? It was for the sake of wife and children, slaves, servants, etc. that I behave contrary to the Dhamma, that I behave unrighteously. So let not the wardens of hell drag me off to hell. Or would others be able to free him by bleeding thus? It was for the sake of refreshing, it was for the sake of his relatives and friends, etc., that he behave contrary to the Dhamma, that he behave unrighteously. So let not the wardens of hell drag him off to hell. No, Master Sariputta, even while he was crying out, the wardens of hell would fling him into hell. Let's stop here for a moment. So here you notice, what is mentioned here is interesting, that if a person's kamma is such that he is to be reborn in hell, the wardens of hell would come up and drag him down to hell. This is one of the few places where they mention this in the suttas. That's why in the Chinese tradition, we have this Bu Dao Bei Bin, now Tao Ma Min, these hell beings coming to drag somebody down to hell, drag his soul down to hell. So this is one thing I'd like to mention, which is interesting in the Buddhist tradition. The other thing is, if a person conducts himself not according to Dhamma. That means he breaks the precepts. And he does it for the sake of his parents, or for his family, or for his relatives, or for his friends, and servants, and workers, and all that. This King Yama in hell is not going to excuse him. He will still be dragged down to hell. So we cannot give the excuse that we have to work and earn a livelihood for our relatives that we cannot practice the precepts. What do you think, Dhananjani, who is the better? One who for the sake of his parents behaves contrary to the Dhamma, behaves unrighteously? Or one who for the sake of his parents behaves according to the Dhamma, behaves righteously? Master Sariputta, the one who, for the sake of his parents, behaves contrary to the Dhamma, behaves unrighteously, is not the better. The one who, for the sake of his parents, behaves according to the Dhamma, behaves righteously, is the better. Stop here for a moment. So, for the sake of your parents, a person should behave according to the Dhamma. When a person behaves according to the Dhamma, he is the one who benefits. And also his parents also will benefit. But if he behaves contrary to the Dhamma, then he will have to suffer for it. And his parents also are not going to benefit from it. If he suffers, his parents also won't be happy. Dhananjani, there are other kinds of work profitable and in accordance with the Dhamma by means of which one can support one's parents and at the same time both avoid doing evil and practice merit. This sentence is very important. Sometimes some people do certain types of livelihood and they give some excuse. like rearing pigs to support the family, to sell the pigs or chicken fowl to be slaughtered. This is one of the trades or business that the Buddha says a layperson should not do. There are five kinds of trade that the Buddha says a layperson should not do. One is to buy and sell human beings. Slavery nowadays is still practiced illegally. Another one is to buy and sell liquor or any intoxicant like drugs and all that. Another one is to trade in weapons that kill. Another one is to trade in insecticide and herbicides that kill a lot of insects and worms, et cetera. And the fifth one is not to rare animals. for sale to be slaughtered, for example, rearing cattle, rearing pigs, rearing chickens and ducks and all that, which you sell to the market to be slaughtered. So if a person does all these types of trade, in the end, when he is dragged off to hell, he cannot give the excuse that it is because of his parents or his relatives or his family, etc. What do you think, Dhananjani, who is the better One who for the sake of his wife and children, for the sake of his slaves, servants and workers, or for the sake of his friends and companions, or for the sake of his kinsmen and relatives, or for the sake of his guests, or for the sake of his departed ancestors, or for the sake of deities, or for the sake of the king, or for the sake of refreshing and nourishing his body, behaves contrary to the Dhamma, behaves unrighteously, or one who for the for the sake of all his relatives, etc., and himself, behaves according to the Dhamma, behaves righteously. Master Sariputta, the one who for the sake of his relatives and friends, etc., behaves contrary to the Dhamma, behaves unrighteously, is not the better. The one who for the sake of his relatives and family, etc., behaves according to the Dhamma, behaves righteously, is the better. Tananjani, there are other kinds of work, profitable and in accordance with the Dhamma, by means of which one can refresh and nourish this body. At the same time, both avoid doing evil and practice merit. This sentence is very important because not only reading in all these things, but a lot of work sometimes people do is not good for them. but they think it's necessary. It's not like, here, Venerable Sariputta says, it's not really necessary because there are so many other types of work which is profitable and in accordance with the Dhamma. But the problem is sometimes some people, they want to find the easy way, like if you just, I can give you some simple example, for example, woman prostitutes herself just because it's an easy work and she can get a lot of money, in the end she's going to suffer for it. Or if a person sells drugs or any of these illegal professions, they make big money and it's easy to make big money. But at the end of their life, which is so short, they will have to suffer for it. Then the Brahmin Dhananjani, having delighted and rejoiced in the Venerable Sariputra's words, rose from his seat and departed. On a later occasion, the Brahmin Dhananjani became afflicted, suffering and gravely ill. Then he told a man, Come, good man, go to the Blessed One, pay homage in my name with your head at His feet and say, Venerable Sir, the Brahmin Dhananjani is afflicted, suffering and gravely ill. He pays homage with his head at the Blessed One's feet. Then go to the Venerable Sariputta, pay homage in my name with your head at his feet and say, Venerable Sir, the Brahmin Dhananjani is afflicted, suffering and gravely ill. He pays homage with his head at the Venerable Sariputta's feet. Then say thus, it would be good, Venerable Sir, if the Venerable Sariputta would come to the house of the Brahmin Dhananjani out of compassion. Stop here for a moment. So you see, after a short while, Even if it's a few years, it's still a short while. This person suddenly is on the deathbed already. Yes, Mabu Sir, the man replied. And he went to the Blessed One, and after paying homage to the Blessed One, he sat down at one side and delivered his message. Then he went to the Venerable Sariputta, and after paying homage to the Venerable Sariputta, he delivered his message, saying, It would be good, Mabu Sir, if the Venerable Sariputta would come to the residence of the Brahmin Dhananjani out of compassion. The Venerable Sariputta consented in silence. Then the Venerable Sariputta dressed, and taking his pole and outer robe, he went to the residence of the Brahmin Dhananjani, sat down on a seat made ready, and said to the Brahmin Dhananjani, I hope you are getting well, Brahmin. I hope you are comfortable. I hope your painful feelings are subsiding, and not increasing, and that their subsiding, not their increase, is apparent. And Dhananjani said, Master Sariputta, I am not getting well. I am not comfortable. My painful feelings are increasing, not subsiding. Their increase and not their subsiding is apparent. Just as if a strong man was splitting my head open with a sharp sword. So, too, violent winds cut through my head. I am not getting well. Just as if a strong man were tightening a tough leather strap around my head as a headband. So, too, there are violent pains in my head. I am not getting well. Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife. So, too, violent winds are carving up my belly. I am not getting well. just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals. So too, there's a violent burning in my body. I'm not getting well. I'm not comfortable. My painful feelings are increasing, not subsiding. The increase and not the subsiding is apparent. A lot of people in life are like that. They don't expect that death will come so soon. Suddenly, when They are at the end of life experiencing all these uncomfortable feelings and then they become scared because they don't have enough good karma. They have a lot of bad karma. What do you think, Dhananjani? Which is better, hell or the animal realm? The animal realm, Master Sariputta. Which is better, the animal realm or the realm of ghosts? The realm of ghosts, Master Sariputta. Which is better, the realm of ghosts or the realm of human beings? Human beings, Master Sariputta. Which is better, human beings or the gods of the heaven of the four great kings? The gods of the heaven of the four great kings, Master Sariputta. Which is better, the gods of the heaven of the four great kings or the gods of the heaven of the thirty-three? The gods of the heaven of the thirty-three, Master Saiputta. Which is better, the gods of the heaven of the thirty-three or the Yama gods? the Yama gods, Master Sariputta. Which is better, the Yama gods or the gods of the Tusita heaven? The gods of the Tusita heaven, Master Sariputta. Which is better, the gods of the Tusita heaven or the gods who delight in creating? The gods who delight in creating, Master Sariputta. Which is better, the gods who delight in creating or the gods who wield power over others' creations? The gods who wield power over others' creations, Master Sariputta. What do you think, Jananjani, which is better, the gods who wield power over other's creations or the Brahma world? Master Sariputra said the Brahma world. Master Sariputra said the Brahma world. Then the Venerable Sariputta thought, these Brahmins are devoted to the Brahma world. Suppose I show the Brahmin Dhananjani the path to the company of Brahma. And he said, Dhananjani, I shall show you the path to the company of Brahma. Listen and attend closely to what I shall say. Yes sir, he replied. The Venerable Sariputta said, What is the path to the company of Brahma? Here, Dhananjani, a monk abides pervading one quarter with the mind imbued with loving-kindness, metta. Likewise the second, likewise the third, likewise the fourth quarter. So above, below, around and everywhere, and to all as to himself, he abides pervading the all-encompassing world with the mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. This is the path to the company of Brahma. Again Dhananjani abides pervading one quarter with the mind imbued with compassion with joy, the mind imbued with equanimity. Likewise the second, likewise the third, likewise the fourth quarter. So above, below, around and everywhere, and to all as to himself, he abides pervading the all-encompassing world with the mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This too is the path to the company of Brahma. Then Master Sariputta, pay homage in my name with your head at the Blessed One's feet and say, Venerable Sir, the Brahmin Dhananjani is afflicted, suffering and gravely ill. He pays homage with his head at the Blessed One's feet. Then the Venerable Sariputta, having established the Brahmin Dhananjani in the inferior Brahma world, rose from his seat and departed, while there was still more to be done. Soon after the Venerable Sariputta had left, the Brahmin Dhananjani died. and reappeared in the Brahma world. Then the Blessed One addressed the monks thus, Monks, Sariputta, having established the Brahmin Dhananjani in the inferior Brahma world, rose from his seat and departed, while there was still more to be done. Then the Venerable Sariputta went to the Blessed One, and after paying homage to him, he sat down at one side and said, Venerable Sir, the Brahmin Dhananjani is afflicted, suffering and gravely ill. He pays homage with his head at the Blessed One's feet. Sariputta, having established the Brahmin Dhananjani in the inferior Brahma world, why did you rise from your seat and leave while there was still more to be done? Vambu Sir, I thought thus. These Brahmins are devoted to the Brahma world. Suppose I show the Brahmin Dhananjani the path to the company of Brahma. Sariputta, the Brahmin Dhananjani has died and has reappeared in the Brahma world as the end of the Sutta. So you can see from here that probably the earlier part, after Rebel Sariputta came to advise this Dhananjani to practice in accordance with the Dhamma, he must have listened to Rebel Sariputta's words. And also he probably had meditated. So this last woman, when Venerable Sariputta told him to practice this radiation of loving kindness and compassion, joy and equanimity, he did and he was able to do it. So that's why he was reborn in the Brahma world. What did the Buddha mean by saying that there was still more to be done? Instead of just helping this Dhananjani to be reborn in the Brahma world, probably Sariputta should have taught him the Dhamma. If he had taught him the Dhamma and he understood the Dhamma, then he would have attained stream entry, become an Arya, then he would never be reborn in the woeful planes. Probably that's what the Buddha meant. But he was reborn in the Brahma world. If he's not an Arya, there's a possibility later that he will come down and even be reborn in the woeful planes. Whereas if a person becomes an Arya, then you are secure. You'll never be reborn in the woeful planes. And also, the number of lifetimes you have left is limited. You will enter Nibbana soon. So this Sutta is interesting. for a lot of lay people, don't give the excuse that because of the family, because of having to look after the parents and all that, that you cannot keep the precepts. You have to keep the precepts. You cannot give any excuse if you don't keep the precepts. Because in the end, we will have to pay for our unwholesome kamma with much suffering. And this suffering is not a short time. If you're born in the Wofu plains, it's a very, very long time of suffering. Even the lowest, even if you're born as a ghost, you'll be there and suffer terribly because every night is a torture. Every night is a torture for ghosts, going out, looking for food, nothing to eat except all the corpses and all the undesirable things.

48-MN-98-Vasettha-(2010-08-27).txt

Okay, we go to the next sutta, 98th, Vasseta Sutta. Thus have I heard, on one occasion the Blessed One was living at Icha Nanggala in the wood near Icha Nanggala. On that occasion, a number of well-known, well-to-do Brahmins were staying at Icha Nanggala. That is, the Brahmin Janki, the Brahmin Taruka, the Brahmin Pokharasati, the Brahmin Janusoni, the Brahmin Todeya, and other well-known, well-to-do Brahmins. Then while the Brahmin students Vaseta and Bharadvaja were walking and wandering for exercise, this discussion arose between them. How is one a Brahmana? The Brahmin student Bharadvaja said, when one is well born on both sides of pure maternal and paternal descent, seven generations back, unassailable and impeccable in respect of birth, then one is a Brahmana. The Brahmin student Vaseta said, when one is virtuous and fulfills the observances, then one is a Brahmana. Stop here for a moment. Here, the word Brahmana is translated as a Brahmin. As I mentioned before, this word Brahmana has two meanings. One is the Brahmin clan. The Pali word is Brahmana. The other one, because originally the Brahmins were the priest caste, ascetics, holy men. So another meaning of Brahmana is holy men. So here, these two students are arguing. One says, because of birth, one is a Brahmana, in the sense of The other student says, no, it's actions that make one a holy man. But the Brahmin student Bharat Bhaja could not convince the Brahmin student Vaseta. Nor could the Brahmin student Vaseta convince the Brahmin student Bharat Bhaja. Then the Brahmin student Vaseta addressed the Brahmin student Bharat Bhaja, Sir, the recluse Gautama, the son of the Sakyans who went forth from the Sakyan clan, is living at Ichanangala in the wood near Ichanangala. Now a good report of Master Gautama has been spread to this effect. That blessed one is Arahant, Sammasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed. Teacher of gods and humans, enlightened, blessed, come Bharatvaja, let us go to the recluse Gautama and ask him about this matter. As he answers, so we will remember it. Yes, sir, the Brahmin student Bharatvaja replied. Then the two Brahmin students, Vaseta and Bharatvaja, went to the blessed one and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down at one side, and the Brahmin student Vaseta addressed the blessed one in stanzas thus, We are both acknowledged to possess the knowledge we claim of the Triple Veda, for I am Pukarasati's pupil, and he a pupil of Taruka. We have attained full mastery over all that the Vedic experts teach. Skilled in philology and grammar, we match our teachers in discussion. A dispute has arisen between us, Gautama, concerning the question of birth and class. Bharat Bhaja says one is a Brahmana by birth, while I hold one is a Brahmana by action. Know this, O seer, as our debate. Since neither of us could convince the other or make him see his point of view, we have come to ask you, sir, rightly famed to be a Buddha. As people turn with palms upraised towards the moon when it reaches fullness, so in the world do they venerate you and pay homage to you, Gautama. So now we ask of you, Gautama, the I apprisioned in the world, is one a Brahmana by birth or action? Explain to us who do not know how we should recognize a Brahmana. And the Buddha said, I will explain to you as they really are, Vaseta, said the Blessed One, the generic divisions of living beings for many other kinds of birth. Know first the grass and trees, though they lack self-awareness. Their birth is their distinctive mark, for many are the kinds of birth. Next come the moths and butterflies, and so on through as far as ants. Their birth is their distinctive mark, for many are the kinds of birth. Then know the kinds of quadrupeds of various sorts, both small and large. Their birth is their distinctive mark, for many are the kinds of birth. Know those whose bellies are their feet, to wit, the long-backed class of snakes. Their birth is their distinctive mark for many other kinds of birth. Know too the water-dwelling fish that pasture in the liquid world. Their birth is their distinctive mark for many other kinds of birth. Next, know the birds that wing their way as they range in open skies. Their birth is their distinctive mark for many other kinds of birds. While in these birds, the differences of birth make their distinctive mark, with humans, no differences of birth make a distinctive mark in them, nor in the hairs, nor in the head, nor in the ears, nor in the eyes, nor in the mouth, nor in the nose. nor in the lips nor in the brows, nor in the shoulders or the neck, nor in the belly or the back, nor in the buttocks or the breasts, nor in the anus or genitals, nor in the hands nor in the feet, nor in the fingers or the nails, nor in the knees nor in the thighs, nor in the colour or in voice. Here birth makes no distinctive mark as with the other kinds of birth. In human bodies, in themselves, nothing distinctive can be found. Distinction among human beings is purely verbal designation." Stop here for a moment. So the Buddha says, unlike animals, animals are in many different classes, like birds and fish and all that, very different. But in human beings, the Buddha says, Human beings are generally all the same. You cannot differentiate them like animals. Who makes his living among men by agriculture you should know is called a farmer, vaseta. He is not a brahmana. Who makes his living among men by varied crafts, you should know is called a craftsman, vaseta. He is not a brahmana. Who makes his living among men by merchandise, you should know is called a merchant, vaseta. He is not a brahmana or holy man. Who makes his living among men by serving others, you should know, is called a servant, vaseta. He is not a brahmana. Who makes his living among men by stealing, you should know, is called a robber, vaseta. He is not a brahmana. Who makes his living among men by archery, you should know, is called a soldier, vaseta. He is not a brahmana. Who makes his living among men by priestly craft, you should know, is called a chaplain. Vaseta. He is not a Brahmana. Whoever governs among men, the town and realm, you should know, is called a ruler, Vaseta. He is not a Brahmana. Stop here for a moment. So you see, those who make their living by the priestly craft, just because they wear the robe or look like a priest, they are not a holy man. Here the Buddha calls them a chaplain. It is inside that determines, not the outside. I call him not a Brahmana because of his origin and lineage. If impediments still lurk in him, he is just one who says, Sir, who is unimpeded and clings no more. He is the one I call a Brahmana, who has cut off all fetters and is no more by anguish shaken, who has overcome all ties detached. He is the one I call a Brahmana. Who has cut each strap and thong, the reins and bridle bend as well, whose shaft is lifted, the awakened one, He is the one I call a Brahmana. Who endures without a trace of hate, abuse, violence and bondage too, with strength of patience well arrayed, He is the one I call a Brahmana. Who does not flare up with anger, dutiful, virtuous, and humble, subdued, bearing his final body? He is the one I call a Brahmana. Stop here for a moment. So here you see, a holy man, if you abuse him, you're violent towards him, he endures it without hatred, does not flare up with anger, humble. Who, like the rain on lotus leaves or mustard seed, on the point of an all, clings not at all to sensual pleasures. He is the one I call a Brahmana, who knows right here within himself the destruction of all suffering, with burden lowered and detached. He is the one I call a Brahmana, who with deep understanding, wise, can tell the path from the not-path, and has attained the goal supreme. He is the one I call a Brahmana, aloof, alike, aloof alike from householders and those gone into homelessness, who wanders without home or wish, he is the one I call a Brahmana. Stop it for a moment. That means he is aloof from householders and also aloof from other monks. Who has laid aside the rod against all beings, frail or bold, who does not kill or have them killed, he is the one I call a Brahmana. who is unopposed among opponents, peaceful among those given to violence, who does not cling among those who cling. He is the one I call a Brahmana, who has dropped all lust and hate, dropped conceit and contempt, like mustard seed on the point of an awl. He is the one I call a Brahmana, who utters speech free from harshness, full of meaning, ever truthful, which does not damage anyone. He is the one I call a Brahmana, who in the world will never take what is not given, long or short, small or big, or fair or foul. He is the one I call a Brahmana, who has no more inner yearnings regarding this world and the next, who lives unyearning and detached. He is the one I call a Brahmana, Who has no more indulgences, no more perplexities, since He knows, through having reached the deathless sphere. He is the one I call a Brahmana. Who, by transcending all ties here, about both merit and evil deeds, is sorrowless, stainless and pure. He is the one I call a Brahmana. Who, pure as the spotless moon, is clear and limpid, and in whom delight and being have been destroyed. He is the one I call a Brahmana. who has passed beyond the swamp, the maya, saṃsāra, all delusion, who has crossed to the furthest shore and meditates within the jhānas, is unperturbed and unperplexed, attained nibbāna through no clinging. He is the one I call the brahmana. Stop here for a moment. So here you see, meditates within the jhānas. Every time in the suttas, when the Buddha talks about meditation, it is always to do with the jhānas. not the Pasana meditation which was created later. Who has abandoned sensual pleasures and wanders here in homelessness with sense desires and being destroyed? He is the one I call a Brahmana. Who has abandoned craving too and wanders here in homelessness with craving and being both destroyed? He is the one I call a Brahmana. Who leaves behind all human bonds, and has cast off the bonds of heaven, detached from all bonds everywhere. He is the one I call a Brahmana, who leaves behind delight and discontent, who is cool and without attachment, the hero who has transcended the whole world. He is the one I call a Brahmana, who knows how beings pass away to reappear in many a more. Unclutching, he, sublime, awake, he is the one I call a Brahmana. whose destination is unknown to gods, to spirits, and to men, and Arahant retains destroyed. He is the one I call a Brahmana, who has no impediments at all, before, behind, or in the middle, who is unimpeded and clings no more. He is the one I call a Brahmana. The herd's leader, perfected hero, the great seer whose victory is won, unperturbed, cleansed, awakened, he is the one I call a Brahmana, who knows his manifold past lives and sees the heavens and states of war, who has reached the destruction of birth, he is the one I call a Brahmana. For name and clan are assigned as mere designations in the world, originating in conventions. They are assigned here and there. For those who do not know this fact, wrong views have long underlain their hearts. Not knowing, they declare to us, one is a Brahmana by birth. One is not a Brahmana by birth. nor by birth a non-brahmana. By action one is a brahmana, by action one is a non-brahmana. For men are farmers by their acts, and by their acts are craftsmen too. And men are merchants by their acts, and by their acts are servants too. And men are robbers by their acts, and by their acts are soldiers too. And men are chaplains by their acts, and by their acts are rulers too. So that is how the truly wise see action as it really is. Seers of dependent origination, skilled in action and its results. Action makes the world go round. Action makes this generation turn. Living beings are bound by action, like the chariot wheeled by the pin. Asceticism, the holy life, self-control and inner training. One becomes a Brahmana, in this supreme Brahmanahood lies. One possessing the triple knowledge, peaceful with being all destroyed, no imtas or vasita, as Brahma and Sakka for those who understand. And this was said, the Brahmin students Vasetha and Bharadvaja said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama. And he took refuge in the Buddha, Dhamma and Sangha. From today, let Master Gautama remember us as lay followers who have gone to him for refuge for life. It's the end of the sutta. So here, the two Brahmins were converted by the Buddha. We end here. Anything to discuss? Yes. It seems to me that Brahmins, they are totally accepted by the Buddhists, and they say they are completely following anyone who comes to this world. That anyone, any Brahmana, is completely Brahmana. If they say they take refuge in the Buddha, Dhamma, and Sangha, that means they have become Buddhist already? Or monk? Yes, there are many. If we look into this Samyutta Nikaya, there are many. And also Anguttara Nikaya, there are many. After they listen to what the Buddha says, then they ask to be ordained. under the Buddha. I think we already read some where the Buddha said normally they have to undergo this probationary period of four months. And then some of them they say, oh, if four months is needed, I'm willing to be on probation for four years. Right? Those, so they became monks. Oh yes, in the Mahayana sutras, they like to put down the Sariputta. for the reason that when Devadatta caused a schism and left the Buddha, the Buddha asked Venerable Sariputta and Moggallana to go and spread the word that whatever Devadatta does has nothing to do with the Buddha. That means he is no more a disciple of the Buddha. So they went around saying this to all the lay people. So those in this Devadatta Sangha, the monks, they hated Sariputta for that. And also because Sariputta does not have psychic power, so they are less afraid of him. They are more afraid of somebody like Moggallana who can read their minds and have psychic power. Also, Rebel Sariputta is the most respected disciple of the Buddha. So he represents the Arahants. He is foremost in wisdom. So these Mahayanis, they wanted to put down Arahants. So they singled him out as as a typical arahant. They make fun of him having no psychic power. For example, the Vimalakirti Sutra. And so there are a few reasons like this for putting down Vimalasariputta. Yes, yes. Brahmana just now I meant in the sense of a holy man. I told you there are two meanings to Brahmana. One is a Brahmin caste. The other one is a holy man. Here we are talking about the holy man. The Arahant is a holy man. And his destination is unknown because when he passes away, his consciousness stops. You cannot locate where his consciousness has gone. So it's unknown where he has gone. Even to gods, gods also don't know where he has gone. Then you can go to the website and find the information that might help you. So, you can do that, and it will help you to do that. And after you have done that, follow the guide, and it will guide you down. Yes, yes. 300? Oh yes, yes. It was on page 762. Okay, shall we end here?

49-MN-99-Subha-(2010-08-29).txt

Today is the 29th of August and this is the 40th night we are talking on the Majjhima Nikaya Suttas. Now we come to Sutta 99, Subha Sutta. Thus have I heard, on one occasion the Blessed One was living at Sabati in Jeta's Grove at Nathapindika's Spa. Now on that occasion, the Brahmin student Subha, today a son, was staying at the residence of a certain householder in Savatthi for some business or other. Then the Brahmin student Subha, today a son, asked the householder in whose residence he was staying. Householder, I have heard that Savatthi is not devoid of arahants. What recluse of Brahmin may we go to today to pay our respects? Venerable Sir, this Blessed One is living at Savatthi in Jeta's Grove, not up in the Eagle's Park. You may go to pay your respects to that Blessed One, Venerable Sir. And having assented to the householder, the Brahmin student Subha, to their son, went to the Blessed One and exchanged greetings with him. And this courteous and amiable talk was finished. He sat down at one side and asked the Blessed One, Master Gautama, the Brahmin say this, the householder is accomplishing the true way. the Dhamma that is wholesome. The one gone forth into homelessness is not accomplishing the true way, the Dhamma that is wholesome. What does Master Gautama say about this? Dear student, I am one who speaks after making an analysis. I do not speak one-sidedly. I do not praise the wrong way of practice on the part either of a householder or one gone forth. For whether it be a householder or one gone forth, one who has entered on the wrong way of practice, by reason of his wrong way of practice, is not accomplishing the true way, the Dhamma that is wholesome. I praise the right way of practice on the path, either of a householder or one gone forth. For whether it be a householder or one gone forth, One who has entered on the right way of practice, by reason of his right way of practice, is accomplishing the true way, the Dhamma that is wholesome. Stop here for a moment. So here, this Brahmin is saying the householder's life is better, it accords with the Dhamma, and is accomplishing the true way, and not the one gone forth. Maybe many people, if they are told to give their opinion on this, then they will say either yes or no. But the Buddha says, he's not one who sides with anyone's side. Whether he is a householder or one gone forth, if he is practicing the wrong way, then he has entered the wrong way. He is not accomplishing the true way, the Dhamma that is wholesome. But whether he be a householder or one gone forth, if he has entered on the right way of practice, then he is accomplishing the true way according to Dhamma. Master Gautama, the Brahmins say this, since the work of the household life involves a great deal of activity, great functions, great engagements and great undertakings, it is of great fruit. Since the work of those gone forth involves a small amount of activity, small functions, small engagements and small undertakings, it is of small fruit. What does Master Gautama say about this? This is what a lot of worldly people think. One who renounces is a lazy fellow. Depends on people for his livelihood. Whereas a lay person has to work so hard. And the Buddha said, here too, student, I am one who speaks after making an analysis. I do not speak one-sidedly. There is work involving a great deal of activity, great functions, great engagements, and great undertakings, which, when it fails, is of small fruit. There is work involving a great deal of activity, great functions, great engagements, and great undertakings, which, when it succeeds, is of great fruit. There is work involving a small amount of activity, small functions, small engagements, and small undertakings, which when it fails is of small fruit. There is work involving a small amount of activity, small functions, small engagements, and small undertakings, which when it succeeds is of great fruit. And what student is that work involving a great deal of activity? great functions, great engagements, etc., which when it fails is of small fruit. Agriculture is that work involving a great deal of activity, etc., which when it fails is of small fruit. And what student is that work involving a great deal of activity, which when it succeeds is of great fruit. Agriculture, again, is that work involving a great deal of activity, which when it succeeds is of great fruit. And what student is that work involving a small amount of activity, which when it fails is of small fruit? Trade is that work involving a small amount of activity, which when it fails is of small fruit. And what student is that work involving a small amount of activity, which when it succeeds is of great fruit? Trade, again, is that work involving a small amount of activity, which when it succeeds, is of great fruit. Just as agriculture is work that involves a great deal of activity, but is of small fruit when it fails. So the work of the household life involves a great deal of activity, great functions, great engagements, and great undertakings, but is of small fruit when it fails. Just as agriculture is work that involves a great deal of activity and is of great fruit when it succeeds. So the work of the household life involves a great deal of activity, great functions, great engagements and great undertakings and is of great fruit when it succeeds. Just as trade is work that involves a small amount of activity and is of small fruit when it fails. So the work of those gone forth involves a small amount of activity, small functions, small engagements, and small undertakings, and is of small fruit when it fails. Just as trade is work that involves a small amount of activity, but is of great fruit when it succeeds, so the work of those gone forth involves a small amount of activity, small functions, small engagements, and small undertakings, but is of great fruit when it succeeds. So here the Buddha makes it clear what is important is whether it succeeds or it fails. It doesn't matter whether it involves a great deal of activity or a small amount of activity. Master Gautama, the Brahmins prescribe five things for the performance of merit for accomplishing the wholesome. If it is not troublesome for you, student, please state to this assembly the five things that the Brahmins prescribe for the performance of merit for accomplishing the wholesome. It is not troublesome for me, Master Gautama, when such venerable ones as yourself and others are sitting in the assembly. Then state them, student. Master Gautama, truth is the first thing that the Brahmins prescribe for the performance of merit for accomplishing the wholesome. Asceticism is the second thing. Celibacy is the third. Study is the fourth thing. Generosity is the fifth thing that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome. These are the five things that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome. What does Master Gautama say about this? How then, student, among the Brahmins, is there even a single Brahmin who says this? I declare the result of these five things, having realized it myself with direct knowledge. No, Master Gautama, how then, student, among the Brahmins, is there even a single teacher or teacher's teacher, back to the seventh generation of teachers, who says thus, I declare the result of these things, having these five things, having realized it myself with direct knowledge. No, Master Gautama. How then, student, the ancient Brahmin seers, the creators of the hymns, composers of the hymns, whose ancient hymns that were formerly chanted, uttered and compiled, the Brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited. That is, Ataka, Vamaka, Vamadeva, Vesamita, Yamataki, Angirasa, Bharatvaja, Vaseta, Kasapa and Bagu. Did even these ancient Brahmin seers say thus? We declare the results of these five things, having realized it ourselves with direct knowledge. No, Master Gautama. So, student, it seems that among the Brahmins, there is not even a single Brahmin who says thus. I declare the result of these five things having realized it myself with direct knowledge and among the Brahmins there There is not even a single teacher, a single teacher's teacher, back to the seventh generation of teachers, who says thus, I declare the result of these five things, having realized it myself with direct knowledge. And the ancient Brahmin seers, creators of the hymns, composers of the hymns, even these ancient Brahmin seers did not say that. We declare the result of these five things, having realized it ourselves with direct knowledge. Suppose there were a pile of blind men, each in touch with the next. The first one does not see, the middle one does not see, the last one does not see. So too, student, in regard to their statement, the Brahmins seem to be like a phial of blind men. The first one does not see, the middle one does not see, the last one does not see. When this was said, the Brahmin student Subha, today's son, was angry and displeased with the simile of the phial of blind men. And he reviled, disparaged, and censured the blessed one, saying the recluse Gautama will be worsted. So here, the Buddha again said that these Brahmins, they say these things, but they don't have direct knowledge. They haven't directly seen and known it like an enlightened person. Then he said to the Blessed One, Master Gautama, the Brahmin Pokhara Sati of the Upamanya clan, Lord of the Subhagra Grove, says thus, some recluses and Brahmins here claim superhuman states, distinctions in knowledge and vision worthy of the noble ones or Aryans. But what they say turns out to be ridiculous. It turns out to be mere words, empty and hollow. For how could a human being know or see or realize a superhuman state? A distinction in knowledge and vision worthy of the noble ones. That is impossible. Stop here for a moment. So being angry with the Buddha, he knows that the Buddha claims to have attained superhuman states. and the Buddha and the Buddha's disciples claim also knowledge and vision worthy of the Aryans. So he says, how can this be possible? How then, student, does the Brahmin, Pokhara Sati, understand the minds of all recluses and Brahmins, having encompassed them with his own mind? I'll stop here for a moment. So here the Buddha says, so you see the Bukhara Sati claims that these monks, recluses and brahmins claim to have attained superhuman states. and are in stages of knowledge and vision, but it's ridiculous. They could not have attained all these things, impossible to have attained these things. He says, does Pokhara Sati can read the minds of recluses and Brahmins and certify that they have not attained all these? And he said, Master Gautama, the Brahmin Pokhara Sati does not even understand the mind of a slave woman, Punika. having encompassed it with his own mind. So how could he understand thus the minds of all recluses and Brahmins? Student, suppose there were a man born blind who could not see dark and light forms, who could not see blue, yellow, red or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and the moon, He might say thus, there are no dark and light forms, and no one who sees dark and light forms. There are no blue, yellow, red, or pink forms, and no one who sees blue, red, yellow, or pink forms. There is nothing even and uneven, and no one who sees anything even and uneven. There are no stars and no sun and moon, and no one who sees stars and sun and moon. I do not know these, I do not see these. Therefore, these do not exist. Speaking thus, student, would he be speaking rightly? No, Master Gautama. There are dark and light forms, and those who see dark and light forms, etc. There are stars and sun and moon, and those who see stars and sun and moon. Saying, I do not know these, I do not see these, therefore these do not exist, he would not be speaking rightly. So too, student, the Brahmin Pokharasati is blind and visionless, that he could know or see or realize a superhuman state, a distinction in knowledge and vision worthy of the noble ones. This is impossible. So, what do you think, student? What is better for those well-to-do Brahmins of Kosala, such as the Brahmin Chanki, the Brahmin Taruka, the Brahmin Pokharasati, the Brahmin Janusoni, or your father, the Brahmin Todeya, that the statements they make accord with worldly convention or flaunt worldly convention? that they are caught with worldly convention, Master Gautama. What is better for them? That the statements they make be thoughtful or thoughtless? Thoughtful, Master Gautama. What is better for them? That they make their statements after reflecting or without reflecting? After reflecting, Master Gautama. What is better for them? That the statements they make be beneficial or unbeneficial? beneficial, Master Gautama. What do you think, student, if that is so? Did the statement made by the Brahmin Pokhara Sati accord with worldly convention or flaunt worldly convention? He flaunted worldly convention, Master Gautama. Was the statement made thoughtful or thoughtless? Thoughtless, Master Gautama. Was the statement made after reflecting or without reflecting? Without reflecting, Master Gautama. Was the statement made beneficial or unbeneficial? Unbeneficial, Master Gautama. Stop here for a moment. So here you see the Buddha used such a good example of a blind man who could not see dark and light forms, who could not see colors and all that, and he claimed there's no such things and no such people who can see all these things. So the Buddha used this example to say the same with this Pokhara Sati. Now there are these five hindrances students. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. These are the five hindrances. The Brahmin Pokhara Sati is obstructed, hindered, blocked, and enveloped by these five hindrances, that he could know or see or realize a superhuman state, a distinction in knowledge and vision worthy of the noble ones. This is impossible. Now there are these five cause of sensual pleasure, student. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. Sounds cognizable by the ear, odours cognizable by the nose, flavours cognizable by the tongue, tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. These are the five cause of sensual pleasure. The Brahmin Pokhara Sati is tied to these five cause of sensual pleasure, infatuated with them and utterly committed to them. He enjoys them without seeing the danger in them or understanding the escape from them. That he could know or see or realize a superhuman state, a distinction in knowledge and vision worthy of the noble ones. This is impossible. I'll stop here for a moment. So this statement is very important. The Buddha says, this Pokhara Sati is obstructed and enveloped by the five hindrances. So because of that, it is impossible for him to know or see or realize an Aryan state, a distinction in knowledge and vision worthy of the Aryans. It is utterly impossible. And also, this second part, that he indulges in sensual pleasure and infatuated with sensual pleasure. Such a person is impossible to realize a superhuman state distinction in knowledge and vision worthy of the audience. This is very important because nowadays, for example, people teaching Vipassana meditation and saying that jhāna is not necessary. But we know from the suttas that without attaining jhāna, you cannot get rid of the five hindrances. So he is very clear, without getting rid of the five hindrances, it is absolutely impossible to get any Aryan state at all. So a lot of people, they never study the suttas, and they just follow what is taught by other teachers. That's why the Buddha said, after he's gone, we take the suttas and the Vinaya as our teacher, not some, any other monk. Also, this last part, that a person who is infatuated with sensual pleasure, committed to sensual pleasure, enjoying sensual pleasure, that he could attain an Aryan state, also impossible. This contradicts the Mahayana teachings, like the Vimalakirti Sutra, where they say this bodhisattva, Vimalakirti, is a very worldly man, enjoys all the social life and all that, and yet he has state higher than Sariputta, higher than any Arhat, wisdom higher than the Arahants and all that. This is totally impossible. What do you think student, which of these two fires would have a better flame, color and radiance? A fire that might burn independent of fuel such as grass and wood or a fire that might burn independent of fuel such as grass and wood? If it were possible, Master Gautama, for a fire to burn independent of fuels such as grass and wood, that fire would have a better flame color and radiance. I'll stop here for a moment. Just now I mentioned about these people teaching vipassana and without the jhanas are impossible. to attain Aryan stages. Not only that, even scholars teach without attaining this Getting rid of these five hindrances, they also cannot see clearly. That's why a lot of scholars, because they don't see clearly, they rely on, for example, the commentaries, they rely on the Abhidharma, and they rely on later books, which sometimes, very often, contradicts the suttas. So that's why the Buddha says in the Digha Nikaya Sutta 29 that his teachings, his suttas are perfect and complete and that we should not rely on any other teaching, only on the Buddha's words in the suttas and the Vinaya. So if somebody teaches without getting rid of the five hindrances, he won't be able to see so clearly. It is impossible, student. It cannot happen that a fire could burn independent of fuels such as grass or wood, except through the exercise of supernormal power. Like the fire that burns dependent on fuels such as grass and wood, I say, is a delight that is dependent on the five cause of sensual pleasure. Like the fire that burns independent of fuel, such as grass and wood, I say, is the delight that is apart from sensual pleasures, apart from unwholesome states. And what's gooden is the delight that is apart from sensual pleasures, apart from unwholesome states. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. This is the delight, apart from sensual pleasures, apart from unwholesome states. Again, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhana, which has self-confidence and singleness of mind, without applied and sustained thought, with delight and pleasure born of concentration. This too is a delight, apart from sensual pleasures, apart from unwholesome states. I'll stop here for a moment. The Buddha says that the delight that is dependent on the five cause of sensual pleasure is just like ordinary fire that burns dependent on fuel such as grass and wood. This delight dependent on the five cause of sensual pleasure is the delight that arises when somebody enjoys The five cause of sensual pleasure, when you enjoy the five cause of sensual pleasure, you get a certain delight, but that is worldly delight. Then the other one, the delight that arises when a person enters the first and the second jhana, that is not worldly, that is not worldly, that is just like the Buddha says, similar to the fire that burns independent of fuel such as grass and wood. So this delight that is obtained in jhana is apart from sensual pleasures, apart from worldly Pleasures. Of those five things, student, that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, which of the five do they prescribe as the most fruitful for the performance of merit, for accomplishing the wholesome? Of those five things, Master Gautama, that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, they prescribe generosity as the most fruitful for the performance of merit, for accomplishing the wholesome. What do you think, student? Here a Brahmin might be holding a great sacrifice, and two other Brahmins would go there, thinking to take part in the great sacrifice. One Brahmin among them would think, oh, that I might get the best seed, the best water, the best alms food in the refectory. But no other Brahmin might get the best seed, best water, best alms food in the refectory. And it is possible that the other Brahmin, not that Brahmin, gets the best seed, best water, best alms food in the refectory. Thinking about this, the first Brahmin might become angry and displeased. What kind of result do the Brahmins prescribe for this? Master Gautama, Brahmins do not give gifts in such a way, thinking that the others become angry and displeased because of this. Rather, Brahmins give gifts motivated by compassion. That being so, student, isn't this the Brahmin's sixth basis for the performance of merit? That is the motive of compassion. That being so, Master Gautama, this is the Brahmin's sixth basis for the performance of merit. That is the motive of compassion. Those five things, student, that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, where do you often see those five things? Among householders or among those gone forth? Those five things, Master Gotama, that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, I often see among those gone forth, seldom among householders. For the householder has a great deal of activity, great function, great engagements and great undertakings. He does not constantly and invariably speak the truth, practice asceticism, observe celibacy, engage in study, or engage in generosity. But one gone forth has a small amount of activities, small functions, small engagements, and small undertakings. He constantly and invariably speaks the truth, practices asceticism, observes celibacy, engages in study, and engages in generosity. Thus those five things that the Brahmins prescribe for the performance of marriage, for accomplishing the awesome, I often see among those gone forth, seldom among householders. Can stop for a moment. So here you see he is contradicting what he said earlier, this course earlier. He said the householder is accomplishing the true way, the dharma that is wholesome, not the one gone forth. But here you see the one gone forth is the one who practices these wholesome things like speaking the truth, Speaking the truth, asceticism, celibacy, study and generosity. The Buddha here did not point out, but actually he's contradicting what he said earlier. Those five things, student, that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, I call equipment of the mind. That is for developing a mind that is without hostility and without ill will. Here, student, a monk is a speaker of truth, thinking, I am a speaker of truth. He gains inspiration in the meaning, gains inspiration in the Dharma, gains gladness connected with the Dharma. It is that gladness connected with the wholesome that I call an equipment of the mind. Dear student, a monk is an ascetic, one who celebrates, one who engages in study, one who engages in generosity. Thinking I am one who engages in generosity, gains inspiration in the meaning, gains inspiration in the dharma, gains gladness connected with the dharma. It is that gladness connected with the wholesome that I call an equipment of the mind. Thus, those five things that the Brahmins prescribe for the performance of merit, for accomplishing the wholesome, I call equipment of the mind, that is, for developing a mind that is without hostility and without ill-will. This I said, the Brahmin student Subha, today's son, said to the Blessed One, Master Gautama, I've heard that the recluse Gautama knows the path to the company of Brahma. I'll stop here for a moment. So here earlier you see he is saying what the Brahmins believe and trying to make the point that what the Brahmins say is correct. But now he is asking the Buddha. He wants to learn from the Buddha now. Now he stopped debating with the Buddha. And this was said the Brahmin So he is asking the Buddha to teach him the path to the company of Brahma. What do you think student, is the village of Nalakara near here, not far from here? Yes sir, the village of Nalakara is near here, not far from here. What do you think, student? Suppose there was a man born and raised in the village of Nalakara, and as soon as he had left Nalakara, they asked him about the path to the village. Would that man be slow or hesitant in answering? No, Master Gautama. Why is that? Because that man has been born and raised in Nalakara and is well acquainted with all the paths to the village. Still, a man born and raised in the village of Nalakara might be slow or hesitant in answering when asked about the path to the village. But the Tathagata, when asked about the Brahma world, or the way leading to the Brahma world, would never be slow or hesitant in answering. I understand Brahma, student, and I understand the Brahma world, and I understand the way leading to the Brahma world, and I understand how one should practice to reappear in the Brahma world. Master Gautama, I have heard that the recluse Gautama teaches the path to the company of Brahma. It would be good if Master Gautama would teach me the path to the company of Brahma." That student listened and attended closely to what I shall say. Yes sir, he replied. So you see here the Buddha makes him request twice, then only the Buddha. The Blessed One said, what student is the path to the company of Brahma? Here a monk abides pervading one quarter with the mind imbued with loving kindness. Likewise the second, likewise the third, likewise the fourth. So above, below, around and everywhere, and to all as to himself, he abides pervading the all-encompassing world, with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. When the liberation by mind of loving-kindness is developed in this way, no limiting action remains there, none persists. Just as a vigorous trumpeter could make himself heard without difficulty in the four quarters, so too, when the liberation by mind of loving-kindness is developed in this way, no limiting action remains there, none persists there. This is the path to the company of Brahma. Again, the monk provides parading one quarter with the mind imbued with compassion, with the mind imbued with joy, with the mind imbued with equanimity. Likewise the second, likewise the third, likewise the fourth quarter. So above, below, around and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill-will. When the liberation by mind of equanimity is developed in this way, no limiting action remains there, none persists there. This, as a vigorous trumpeter, could make himself heard without difficulty in the four quarters. So too, when the liberation by mind of equanimity is developed in this way, no limiting action remains there, none persists there. This too is the path to the company of Brahma. When this was said, the Brahmin student Subha, today's son, said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost. holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. Let Master Gautama remember me as a lay follower who has gone to him for refuge for life. And now, Master Gautama, we depart. We are busy and have much to do. Now is the time, student, to do as you think fit." Then the Brahmin student Suba, to their son, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. I'll stop here for a moment. So here you see, after all this teaching by the Buddha, he took refuge in the Triple Gem. That means he became a Buddhist follower of the Buddha. On that occasion, the Brahmin Janasoni was driving out for savati in the middle of the day in an all-white chariot drawn by white mares. This Janasoni is another famous and rich Brahmin. He saw the Brahmin student Subha, today's son, coming in the distance and asked him, Now where is Master Bharadwaja coming from in the middle of the day? Sir, I am coming from the presence of the recluse Gautama. What does Master Bharadwaja think of the recluse Gautama's lucidity of wisdom? He is wise, is he not? Sir, who am I to know the recluse Gautama's lucidity of wisdom? One would surely have to be equal to know the recluse Gautama's lucidity of wisdom. Master Bharadwaja praises the recluse Gautama with high praise indeed. Sir, who am I to praise the recluse Gautama? The recluse Gautama is praised by the priests as the best among gods and humans. Sir, those five things that the Brahmins prescribe for the performance of merit, for accomplishing the Olsem, the recluse Gotama calls, equipment of the mind, that is for developing a mind that is without hostility and without ill-will. And this was said, the Brahmin Janasoni got down from his all-white chariot drawn by white mares, and after arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One, and uttered this exclamation. It is a gain for King Pasenadi of Kosala. It is a great gain for King Pasenadi of Kosala that the Tathagata Arahant Samasambuddha lives in his realm. That's the end of the sutta. So later this Brahmin Janasuni also became a follower of the Buddha.

50-MN-100-Sangarava-(2010-08-29).txt

Now we come to the next sutta, number 100, Sangharava Sutta. To Sangharava. Thus have I heard. On one occasion, the Blessed One was wandering in the Koh Solon country with a large sangha of monks. On that occasion, a Brahmin woman named Dhananjani was staying at Chandala Kappa, having full confidence in the Buddha, Dharma and Sangha. At one time, she stumbled, and on recovering her balance, exclaimed three times, Honour to the Blessed One, Arahant Sama Sambuddha. That means Namo Tassa Bhagavato Arahato Sama Sambuddhassa three times. At the time there was a Brahmin student named Sangharava staying at Chandalakappa. He was a master of the three Vedas with a vocabularies, liturgy, phonology and etymology and the histories as the fifth. Skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of the great man. Having heard the Brahmin student woman Dhananjani utter those words, he said to her, this Brahmin woman Dhananjani must be disgraced and degraded, since when there are Brahmins around, she praises the ball-beater recluse. Suffered for a moment. So you see, because of jealousy, a lot of Brahmins, they didn't like the Buddha. Buddha was famous, had a lot of followers. Even some of the Brahmins left their religion to become Buddhists under the Buddha, and many of them also renounced. So this fellow, Sangharava, he's a very learned Brahmin, this stock description of a learned Brahmin, master of the three Vedas with the vocabularies, etc. And this woman said, my dear sir, you do not know the virtue and wisdom of the blessed one. If you knew that blessed one's virtue and wisdom, my dear sir, you would never think of abusing and reviling him. Then, Madam, inform me when the recluse Gautama comes to Chandala Kappa." Yes, dear sir," the Brahmin woman Dhananjani replied. Then, after wandering by stages in the Kosalan country, the Blessed One eventually arrived at Chandala Kappa. There, in Chandala Kappa, the Blessed One lived in the mango grove, belonging to the Brahmins of the Todea clan. The Brahmin woman, Dhananjani, heard that the Blessed One had arrived. So, she went to the Brahmin student, Sangharava, and told him, My dear sir, the Blessed One has arrived in Chandalakappa and is living here in Chandalakappa in the mango grove, belonging to the Brahmins of the Tudeya clan. Now is the time, dear sir, to do as you think fit." Yes, madam," he replied. Then he went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and said, Master Gautama, there are some recluses and Brahmins who claim to teach the fundamentals of the holy life. After having reached the consummation and perfection of direct knowledge here and now, where among these recluses and Brahmins does Master Gautama stand? Stop here for a moment. So this fellow is quite impudent. He's got the gall to ask the Buddha. Some recluses and Brahmins claim they have reach the consummation of perfection of direct knowledge here and now. That means we claim to become enlightened. So, are you enlightened? Is asking the Buddha. The Buddha said, Bharadwaja, I say that there is a diversity among those recluses and Brahmins who claim to teach the fundamentals of the holy life after having reached the consummation and perfection of direct knowledge here and now. There are some recluses and Brahmins who are traditionalists, who on the basis of oral tradition claim to teach the fundamentals of the holy life after having reached the consummation and perfection of direct knowledge here and now. Such are the Brahmins of the three Vedas. There are some recluses and Brahmins who, entirely on the basis of mere faith, claim to teach the fundamentals of the holy life, after having reached the consummation and perfection of direct knowledge. Such are the reasoners and investigators. There are some recluses and Brahmins who, having directly known the Dhamma for themselves, among things not heard before, claim to teach the fundamentals of the holy life, after having reached the consummation and perfection of direct knowledge. I, Bharat Bhaja, am one of those recluses and Brahmins who, having directly known the Dhamma for themselves, among things not heard before, claim to teach the fundamentals of the holy life, after having reached the consummation and perfection of direct knowledge. I'll stop you for a moment. So here the Buddha says, among those ascetics, recluses who claim to be enlightened, some are traditionalists. On the basis of oral tradition, they claim to have perfected themselves. The second one is based on faith and they claim to have perfected the holy life. And the third one, they directly know for themselves. So the Buddha says he's in the third category, having directly known the Dhamma, he claims enlightenment. As to how I am one of those recluses and Brahmins, that may be understood in the following way. Here, Bharadvaja, before my enlightenment, while I was still only an unenlightened bodhisattva, I considered thus. Household life is crowded and dusty. Life gone forth is wide open. It is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe and go forth from the home life into homelessness." Later, Bharadwaja was still young. So here, the following description I is found as in Sutta 26 where the Buddha said in front of his parents as they wept, he left the home life, shaved off his hair, cut off his hair, put on the yellow robe and left the home. And after that, there's a description of the three similes as in Sutta 36 about the three types of wood. One is wet and sappy and lying in wet ground. The second one is wet and sappy wood, the first one is wet and sappy and lying on wet ground. The second one is wet and sappy but lying on dry ground. The third one is dry wood lying on dry ground and the Buddha says only the third type you can make a fire so in the same way somebody who has this desire for lust and desire for sensual pleasures internally and not withdrawn from mentally and bodily withdrawn from sensual pleasures cannot attain enlightenment and then how the how the five monks left him and then after that The five disciples left him because he started to take one meal a day. And then after that, how he struggled and attained enlightenment. This was said, the Brahmin student Sangharava said to the Blessed One, Master Gautama's striving was unfaltering. Master Gautama's striving was that of a true man, as it should be for an arahant, samasambuddha. But how is it Master Gautama, are there gods? Let's stop here for a moment. So here, after Buddha described how the Buddha struggled to attain enlightenment, then this Sangharava, I guess he believed the Buddha, that the Buddha was truly enlightened. Now he's asking whether there are gods. And the Buddha said, it is known to me to be the case, Bharadvaja, that there are gods. But how is this, Master Gautama, that when you are asked, are there gods, you say, it is known to me to be the case, Bharadwaja, that there are gods. If that is so, isn't what you say empty and false? Stop here for a moment. So here, when the Buddha said, it is known to me that there are gods, he thought the Buddha probably heard it from somebody. That's why the Buddha says it's known to him. The Buddha did not say that I know directly that there are gods. So if that is the case, he says, that means what you said earlier about enlightenment, all that is empty and false. Then the Buddha said, Bharadwaja, when one is asked, are there gods? Whether one answers, there are gods, or it is known to me to be the case that there are gods. A wise man can draw the definite conclusion that there are gods. Why didn't Master Gautama answer me in the first way? It is widely accepted in the world, Bharadwaja, that there are gods. When this was said, the Brahmin student Sangharava said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge, and to the Dhamma, and to the Sangha of monks. Let Master Gautama remember me as a lay follower. Let's go on to him for refuge for life. the end of the sutra. So here is another case of a Brahmin who is quite arrogant about his caste, comes to the Buddha and is converted by the Buddha and becomes a Buddhist. The next sutra is quite long, so I think I'll do it tomorrow. We can stop here and if you have anything to discuss, we can discuss. So we have finished 100 sutras. That's very good. We have 52 more. Hope we can finish it in a month's time. Which one? Hmm... That's quite correct. To a certain extent, we find when we compare the Majjhima Nikaya and the Digha Nikaya, the Majjhima Nikaya has certain suttas which are very practical for a monk cultivating the holy life. In that sense, it's quite advanced for quite advanced suttas. but not all, there are some like this, the last few we read is just about brahmins who come to argue with the Buddha but earlier we did come across a certain that had a lot of dharma content in the Digha Nikaya you also have some which have good dharma content but because Digha Nikaya there are only 34 suttas so In the 34, some of them don't have so much dharma content, so Digha Nikaya is easier to go through in that sense. Maybe that's why people say it's more suitable for external ascetics or for lay people. Okay, if there's nothing, we stop here.