(8) Again, a bhikkhu is reproved, and he denigrates the reprover…
(9) Again, [96] a bhikkhu is reproved, and he counter-reproves the reprover…
(10) Again, a bhikkhu is reproved, and he prevaricates, leads the talk aside, and shows anger, hate, and bitterness…
(11) Again, a bhikkhu is reproved, and he fails to account for his conduct…
(12) Again, a bhikkhu is contemptuous and insolent…
(13) Again, a bhikkhu is envious and avaricious…
(14) Again, a bhikkhu is fraudulent and deceitful…
(15) Again, a bhikkhu is obstinate and arrogant…
(16) Again, a bhikkhu adheres to his own views, holds on to them tenaciously, and relinquishes them with difficulty; this is a quality that makes him difficult to admonish.214
“Friends, these are called the qualities that make him difficult to admonish.
4. “Friends, though a bhikkhu does not ask thus: ‘Let the venerable ones admonish me; I need to be admonished by the venerable ones,’ yet if he is easy to admonish and possesses qualities that make him easy to admonish, if he is patient and takes instruction rightly, then his companions in the holy life think that he should be admonished and instructed, and they think of him as a person to be trusted.
5. “What qualities make him easy to admonish?
(1) Here a bhikkhu has no evil wishes and is not dominated by evil wishes; this is a quality that makes him easy to admonish.
(2) Again, a bhikkhu does not laud himself nor disparage others; this is a quality…
(3) He is not angry nor allows anger to overcome him…
(4) He is not angry or resentful because of anger…
(5) He is not angry or stubborn because of anger…
(6) He is not angry, and he does not utter words bordering on anger…
(7) He is reproved, and he does not resist the reprover…
(8) He is reproved, and he does not denigrate the reprover…[97]
(9) He is reproved, and he does not counter-reprove the reprover…
(10) He is reproved, and he does not prevaricate, lead the talk aside, and show anger, hate, and bitterness…
(11) He is reproved, and he does not fail to account for his conduct…
(12) He is not contemptuous or insolent…
(13) He is not envious or avaricious…
(14) He is not fraudulent or deceitful…
(15) He is not obstinate or arrogant…
(16) Again, a bhikkhu does not adhere to his own views or hold on to them tenaciously, and he relinquishes them easily; this is a quality that makes him easy to admonish.
“Friends, these are called the qualities that make him easy to admonish.
6. “Now, friends, a bhikkhu ought to infer about himself in the following way:215
(1) ‘A person with evil wishes and dominated by evil wishes is displeasing and disagreeable to me. If I were to have evil wishes and be dominated by evil wishes, I would be displeasing and disagreeable to others.’ A bhikkhu who knows this should arouse his mind thus: ‘I shall not have evil wishes and be dominated by evil wishes.’
(2–16) ‘A person who lauds himself and disparages others… [98 ]…A person who adheres to his own views, holds on to them tenaciously, and relinquishes them with difficulty is displeasing and disagreeable to me. If I were to adhere to my own views, hold on to them tenaciously, and relinquish them with difficulty, I would be displeasing and disagreeable to others.’ A bhikkhu who knows this should arouse his mind thus: ‘I shall not adhere to my own views, hold on to them tenaciously, and I shall relinquish them easily.’
7. “Now, friends, a bhikkhu should review himself thus:
(1) ‘Do I have evil wishes and am I dominated by evil wishes?’ If, when he reviews himself, he knows: ‘I have evil wishes, I am dominated by evil wishes,’ then he should make an effort to abandon those evil unwholesome states. But if, when he reviews himself, he knows: ‘I have no evil wishes, I am not dominated by evil wishes,’ then he can abide happy and glad, training day and night in wholesome states.
(2–16) Again, a bhikkhu should review himself thus: ‘Do I praise myself and disparage others?’…[99]…’Do I adhere to my own views, hold on to them tenaciously, and relinquish them with difficulty?’ If, when he reviews himself, he knows: ‘I adhere to my own views…,’ then [100] he should make an effort to abandon those evil unwholesome states. But if, when he reviews himself, he knows: ‘I do not adhere to my own views…,’ then he can abide happy and glad, training day and night in wholesome states.
8. “Friends, when a bhikkhu reviews himself thus, if he sees that these evil unwholesome states are not all abandoned in himself, then he should make an effort to abandon them all. But if, when he reviews himself thus, he sees that they are all abandoned in himself, then he can abide happy and glad, training day and night in wholesome states.216
“Just as when a woman—or a man—young, youthful, fond of ornaments, on viewing the image of her own face in a clear bright mirror or in a basin of clear water, sees a smudge or a blemish on it, she makes an effort to remove it, but if she sees no smudge or blemish on it, she becomes glad thus: ‘It is a gain for me that it is clean’; so too when a bhikkhu reviews himself thus…then he can abide happy and glad, training day and night in wholesome states.”
That is what the venerable Mahā Moggallāna said. The bhikkhus were satisfied and delighted in the venerable Mahā Moggallāna’s words.
Cetokhila Sutta
The Wilderness in the Heart
[101] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, that any bhikkhu who has not abandoned five wildernesses in the heart and not severed five shackles in the heart should come to growth, increase, and fulfilment in this Dhamma and Discipline—that is impossible.217
3. “What, bhikkhus, are the five wildernesses in the heart that he has not abandoned? Here a bhikkhu is doubtful, uncertain, undecided, and unconfident about the Teacher, and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the first wilderness in the heart that he has not abandoned.
4. “Again, a bhikkhu is doubtful, uncertain, undecided, and unconfident about the Dhamma 218…As his mind does not incline to ardour…that is the second wilderness in the heart that he has not abandoned.
5. “Again, a bhikkhu is doubtful, uncertain, undecided, and unconfident about the Sangha…As his mind does not incline to ardour…that is the third wilderness in the heart that he has not abandoned.
6. “Again, a bhikkhu is doubtful, uncertain, undecided, and unconfident about the training…As his mind does not incline to ardour…that is the fourth wilderness in the heart that he has not abandoned.
7. “Again, a bhikkhu is angry and displeased with his companions in the holy life, resentful and callous towards them, and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the fifth wilderness in the heart that he has not abandoned.
“These are the five wildernesses in the heart that he has not abandoned.
8. “What, bhikkhus, are the five shackles in the heart that he has not severed? Here a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for sensual pleasures, and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the first shackle in the heart that he has not severed.
9. “Again, a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for the body219...As his mind does not incline to ardour…that is the second shackle in the heart that he has not severed. [102]
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sp; 10. “Again, a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for form…As his mind does not incline to ardour…that is the third shackle in the heart that he has not severed.
11. “Again, a bhikkhu eats as much as he likes until his belly is full and indulges in the pleasures of sleeping, lolling, and drowsing…As his mind does not incline to ardour…that is the fourth shackle in the heart that he has not severed.
12. “Again, a bhikkhu lives the holy life aspiring to some order of gods thus: ‘By this virtue or observance or asceticism or holy life, I shall become a [great] god or some [lesser] god,’ and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, this is the fifth shackle in the heart that he has not severed.
“These are the five shackles in the heart that he has not severed.
13. “Bhikkhus, that any bhikkhu who has not abandoned these five wildernesses in the heart and severed these five shackles in the heart should come to growth, increase, and fulfilment in this Dhamma and Discipline—that is impossible.
14. “Bhikkhus, that any bhikkhu who has abandoned five wildernesses in the heart and severed five shackles in the heart should come to growth, increase, and fulfilment in this Dhamma and Discipline—that is possible.
15. “What, bhikkhus, are the five wildernesses in the heart that he has abandoned? Here a bhikkhu is not doubtful, uncertain, undecided, or unconfident about the Teacher, and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, this first wilderness in the heart has been abandoned by him.
16. “Again, a bhikkhu is not doubtful, uncertain, undecided, or unconfident about the Dhamma…As his mind inclines to ardour…this second wilderness in the heart has been abandoned by him.
17. “Again, a bhikkhu is not doubtful, uncertain, undecided, or unconfident about the Sangha…As his mind inclines to ardour…this third wilderness in the heart has been abandoned by him.
18. “Again, a bhikkhu is not doubtful, uncertain, undecided, or unconfident about the training…As his mind inclines to ardour…this fourth wilderness in the heart has been abandoned by him.
19. “Again, a bhikkhu is not angry and displeased with his companions in the holy life, nor resentful and callous towards them, and thus his mind inclines to ardour, devotion, perseverance, and striving. [103] As his mind inclines to ardour, devotion, perseverance, and striving, this fifth wilderness in the heart has been abandoned by him.
“These are the five wildernesses in the heart that he has abandoned.
20. “What, bhikkhus, are the five shackles in the heart that he has severed? Here a bhikkhu is free from lust, desire, affection, thirst, fever, and craving for sensual pleasures, and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, this first shackle in the heart has been severed by him.
21. “Again, a bhikkhu is free from lust, desire, affection, thirst, fever, and craving for the body...As his mind inclines to ardour…this second shackle in the heart has been severed by him.
22. “Again, a bhikkhu is free from lust, desire, affection, thirst, fever, and craving for form...As his mind inclines to ardour…this third shackle in the heart has been severed by him.
23. “Again, a bhikkhu does not eat as much as he likes until his belly is full and does not indulge in the pleasures of sleeping, lolling, and drowsing…As his mind inclines to ardour…this fourth shackle in the heart has been severed by him.
24. “Again, a bhikkhu does not live the holy life aspiring to some order of gods thus: ‘By this virtue or observance or asceticism or holy life, I shall become a [great] god or some [lesser] god,’ and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, this fifth shackle in the heart has been severed by him.
“These are the five shackles in the heart that he has severed.
25. “Bhikkhus, that any bhikkhu who has abandoned these five wildernesses in the heart and severed these five shackles in the heart should come to growth, increase, and fulfilment in this Dhamma and Discipline—that is possible.
26. “He develops the basis for spiritual power consisting in concentration due to zeal and determined striving; he develops the basis for spiritual power consisting in concentration due to energy and determined striving; he develops the basis for spiritual power consisting in concentration due to [purity of] mind and determined striving; he develops the basis for spiritual power consisting in concentration due to investigation and determined striving. And enthusiasm is the fifth.220
27. “A bhikkhu who thus possesses the fifteen factors including enthusiasm is [104] capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.221
“Suppose there were a hen with eight, ten, or twelve 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.222 So too, a bhikkhu who thus possesses the fifteen factors including enthusiasm is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Vanapattha Sutta
Jungle Thickets
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you a discourse on jungle thickets. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
3. “Here, bhikkhus, a bhikkhu lives in some jungle thicket.223 While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; and also the requisites of life that should be obtained by one gone forth—robes, almsfood, resting place, and medicinal requisites—are hard to come by. The bhikkhu [105] should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness does not become established…I do not attain the unattained supreme security from bondage; and also the requisites of life…are hard to come by.’ That bhikkhu should depart from that jungle thicket that very night or that very day; he should not continue living there.
4. “Here, bhikkhus, a bhikkhu lives in some jungle thicket. While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth…are easy to come by. The bhikkhu should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness does not become established…I do not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth…are easy to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am living here my unestablished mindfulness does not become established…I do not attain the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should depart from that jungle thicket; he should not continue living there.
5. “Here, bhikkhus, a bhikkhu lives in some jungle thicket. While he is living there his unestablishe
d mindfulness becomes established, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, he attains the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth…are hard to come by. The bhikkhu should consider thus: [106] ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness has become established…I have attained the unattained supreme security from bondage; yet the requisites of life…are hard to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am living here my unestablished mindfulness has become established…I have attained the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should continue living in that jungle thicket; he should not depart.
The Middle Length Discourses of the Buddha Page 21
