45. “Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and even then each person thinks of me: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathāgata teaches the Dhamma to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly abide.”392
“This is a matter about which Master Gotama can be trusted, as an accomplished and fully enlightened one should be. But does Master Gotama recall sleeping during the day?”393
46. “I recall, Aggivessana, in the last month of the hot season, on returning from my almsround, after my meal I lay out my outer robe folded in four, and lying down on my right side, I fall asleep mindful and fully aware.”
“Some recluses and brahmins call that abiding in delusion, Master Gotama.” [250]
“It is not in such a way that one is deluded or undeluded, Aggivessana. As to how one is deluded or undeluded, listen and attend closely to what I shall say.”—“Yes, sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:
47. “Him I call deluded, Aggivessana, who has not abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the non-abandoning of the taints that one is deluded. Him I call undeluded who has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the abandoning of the taints that one is undeluded. The Tathāgata, Aggivessana, has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, 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 tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defile…done away with them so that they are no longer subject to future arising.”
48. When this was said, Saccaka the Nigaṇṭha’s son said: “It is wonderful, Master Gotama, it is marvellous how when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Pūraṇa Kassapa in debate, and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assaulted by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Makkhali Gosāla…Ajita Kesakambalin…Pakudha Kaccāyana…Sañjaya Belaṭṭhiputta… the Nigaṇṭha Nātaputta in debate, [251] and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. And now, Master Gotama, we depart. We are busy and have much to do.” “Now is the time, Aggivessana, to do as you think fit.”
Then Saccaka the Nigaṇṭha’s son, having delighted and rejoiced in the Blessed One’s words, got up from his seat and departed.394
Cūḷataṇhāsankhaya Sutta
The Shorter Discourse on the
Destruction of Craving
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in the Eastern Park, in the Palace of Migāra’s Mother.
2. Then Sakka, ruler of gods, went to the Blessed One, and after paying homage to him, he stood at one side and asked: “Venerable sir, how in brief is a bhikkhu liberated in the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans?”395
3. “Here, ruler of gods, a bhikkhu has heard that nothing is worth adhering to. When a bhikkhu has heard that nothing is worth adhering to, he directly knows everything; having directly known everything, he fully understands everything; having fully understood everything, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he abides contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. Contemplating thus, he does not cling to anything in the world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna.396 [252] 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.’ Briefly, it is in this way, ruler of gods, that a bhikkhu is liberated in the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans.”
4. Then Sakka, ruler of gods, delighting and rejoicing in the Blessed One’s words, paid homage to the Blessed One, and keeping him on his right, he vanished at once.
5. Now on that occasion the venerable Mahā Moggallāna was sitting not far from the Blessed One. Then he considered: “Did that spirit penetrate to the meaning of the Blessed One’s words when he rejoiced, or did he not? Suppose I found out whether he did or not.”
6. Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the venerable Mahā Moggallāna vanished from the Palace of Migāra’s Mother in the Eastern Park and appeared among the gods of the Thirty-three.
7. Now on that occasion Sakka, ruler of gods, was furnished and endowed a hundredfold with the five kinds of heavenly music, and he was enjoying it in the Pleasure Park of the Single Lotus. When he saw the venerable Mahā Moggallāna coming in the distance, he dismissed the music, went to the venerable Mahā Moggallāna, and said to him: “Come, good sir Moggallāna! Welcome, good sir Moggallāna! It is long, good sir Moggallāna, since you found an opportunity to come here. Sit down, good sir Moggallāna; this seat is ready.”
The venerable Mahā Moggallāna sat down on the seat made ready, and Sakka took a low seat and sat down at one side. The venerable Mahā Moggallāna then asked him:
8. “Kosiya,397 how did the Blessed One state to you in brief deliverance in the destruction of craving? It would be good if we might also get to hear that statement.”
“Good sir Moggallāna, we are so busy, we have so much to do, not only with our own business, but also with the business of the gods of the Thirty-three. Besides, good sir Moggallāna, what is well heard, well learned, [253] well attended to, well remembered, suddenly vanishes from us. Good sir Moggallāna, it once happened that war broke out between the gods and the titans.398 In that war the gods won and the titans were defeated. When I had won that war and returned from it as a conqueror, I had the Vejayanta Palace built. Good sir Moggallāna, the Vejayanta Palace has a hundred towers, and each tower has seven hundred upper chambers, and each upper chamber has seven nymphs, and each nymph has seven maids. Would you like to see the loveliness of the Vejayanta Palace, good sir Moggallāna?” The venerable Mahā Moggallāna consented in silence.
9. Then Sakka, ruler of gods, and the divine King Vessavaṇa399 went to the Vejayanta Palace, giving precedence to the venerable Mahā Moggallāna. When the maids of Sakka saw the venerable Mahā Moggallāna coming in the distance, they were embarrassed and ashamed and they went each into their own rooms. Just as a daughter-in-law is embarrassed and ashamed on seeing her father-in-law, so too, when the maids of Sakka saw the venerable Mahā Moggallāna coming, they were embarrassed and ashamed and they went each into their own rooms.
10. Then Sakka, ruler of gods, and the divine King Vessavaṇa had the venerable Mahā Moggallāna walk all over and explore the Vej
ayanta Palace: “See, good sir Moggallāna, this loveliness of the Vejayanta Palace! See, good sir Moggallāna, this loveliness of the Vejayanta Palace!”
“It does the venerable Kosiya credit as one who has formerly made merit; and whenever human beings see anything lovely, they say: ‘Sirs, it does credit to the gods of the Thirty-three!’ It does the venerable Kosiya credit as one who has formerly made merit.”
11. Then the venerable Mahā Moggallāna considered thus: “This spirit is living much too negligently. What if I stirred up a sense of urgency in him?” Then the venerable Mahā Moggallāna performed such a feat of supernormal power that with his toe he made the Vejayanta Palace shake and quake and tremble.400 [254] Sakka and the divine King Vessavaṇa and the gods of the Thirty-three were filled with wonder and amazement, and they said: “Sirs, it is wonderful, it is marvellous, what power and might the recluse has, that with his toe he makes the heavenly abode shake and quake and tremble!”
12. When the venerable Mahā Moggallāna knew that Sakka, ruler of the gods, was stirred to a sense of urgency with his hair standing on end, he asked him: “Kosiya, how did the Blessed One state to you in brief deliverance in the destruction of craving? It would be good if we might also get to hear that statement.”
“Good sir Moggallāna, I went to the Blessed One, and after paying homage to him, I stood at one side and said: ‘Venerable sir,…[as in §2]…of gods and humans?’ When this was said, good sir Moggallāna, the Blessed One told me: ‘Here, ruler of gods,… [as in §3]…of gods and humans.’ That is how the Blessed One stated to me in brief deliverance in the destruction of craving, good sir Moggallāna.”
13. Then the venerable Mahā Moggallāna delighted and rejoiced in the words of Sakka, ruler of gods. [255] Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, he vanished from among the gods of the Thirty-three and appeared in the Eastern Park in the Palace of Migāra’s Mother.
14. Then, soon after the venerable Mahā Moggallāna had gone, the attendants of Sakka, ruler of gods, asked him: “Good sir, was that your teacher, the Blessed One?”—“No, good sirs, that was not my teacher, the Blessed One. That was one of my companions in the holy life, the venerable Mahā Moggallāna.”401—“Good sir, it is a gain for you that your companion in the holy life is so powerful and mighty. Oh, how much more so must be the Blessed One, your teacher!”
15. Then the venerable Mahā Moggallāna went to the Blessed One, and after paying homage to him, he sat down at one side and asked him: “Venerable sir, does the Blessed One recall stating in brief—to a certain one of the renowned spirits with a great following—deliverance in the destruction of craving?”
“I do recall doing so, Moggallāna. Here Sakka, ruler of gods, came to me, and after paying homage to me, he stood at one side and asked: ‘Venerable sir, how in brief is a bhikkhu liberated in the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans?’ When this was said, I told him: ‘Here, ruler of gods, a bhikkhu has heard that nothing is worth adhering to. When a bhikkhu has heard that nothing is worth adhering to, he directly knows everything; having directly known everything, he fully understands everything; having fully understood everything, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he abides contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. Contemplating thus, he does not cling to anything in the world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna. He understands: “Birth is destroyed, the holy life has been lived, [256] what had to be done has been done, there is no more coming to any state of being.” Briefly, it is in this way, ruler of gods, that a bhikkhu is liberated in the destruction of craving…one who is foremost among gods and humans.’ That is how I recall stating in brief to Sakka, ruler of gods, deliverance in the destruction of craving.”
That is what the Blessed One said. The venerable Mahā Moggallāna was satisfied and delighted in the Blessed One’s words.
Mahātaṇhāsankhaya Sutta
The Greater Discourse on the
Destruction of Craving
(SETTING)
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Now on that occasion a pernicious view had arisen in a bhikkhu named Sāti, son of a fisherman, thus: “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”402
3. Several bhikkhus, having heard about this, went to the bhikkhu Sāti and asked him: “Friend Sāti, is it true that such a pernicious view has arisen in you?”
“Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”
Then those bhikkhus, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus: “Friend Sāti, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has stated consciousness to be dependently arisen, [257] since without a condition there is no origination of consciousness.”
Yet although pressed and questioned and cross-questioned by those bhikkhus in this way, the bhikkhu Sāti, son of a fisherman, still obstinately adhered to that pernicious view and continued to insist upon it.
4. Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we could not detach the bhikkhu Sāti, son of a fisherman, from this pernicious view, we have reported this matter to the Blessed One.”
5. Then the Blessed One addressed a certain bhikkhu thus: “Come, [258] bhikkhu, tell the bhikkhu Sāti, son of a fisherman, in my name that the Teacher calls him.”—“Yes, venerable sir,” he replied, and he went to the bhikkhu Sāti and told him: “The Teacher calls you, friend Sāti.”
“Yes, friend,” he replied, and he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him: “Sāti, is it true that the following pernicious view has arisen in you: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another’?”
“Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”
“What is that consciousness, Sāti?”
“Venerable sir, it is that which speaks and feels and experiences here and there the result of good and bad actions.”403
“Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, have I not stated in many ways consciousness to be dependently arisen, since without a condition there is no origination of consciousness? But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time.”
6. Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, what do you think? Has this bhikkhu Sāti, son of a fisherman, kindled even a spark of wisdom in this Dhamma and Discipline?”
“How could he, venerable sir? No, venerable sir.”
When this was said, the bhikkhu Sāti, son of a fisherman, sat silent, dismayed, with shoulders drooping and head down, glum, and without response. Then, knowing this, the Blessed One told him: “Misguided man, you will be recognised by your own pernicious view. I shall question the bhikkhus on this matter.”
7. Then the Blessed One addressed the bhikkhus thus: “Bhikkhu
s, do you understand the Dhamma taught by me as this bhikkhu Sāti, [259] son of a fisherman, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit?”
“No, venerable sir. For in many discourses the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.”
“Good, bhikkhus. It is good that you understand the Dhamma taught by me thus. For in many ways I have stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. But this bhikkhu Sāti, son of a fisherman, misrepresents us by his wrong grasp and injures himself and stores up much demerit; for this will lead to the harm and suffering of this misguided man for a long time.
(CONDITIONALITY OF CONSCIOUSNESS)
8. “Bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness; when consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises dependent on the nose and odours, [260] it is reckoned as nose-consciousness; when consciousness arises dependent on the tongue and flavours, it is reckoned as tongue-consciousness; when consciousness arises dependent on the body and tangibles, it is reckoned as body-consciousness; when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness. 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 cowdung, it is reckoned as a cowdung fire; when fire burns dependent on chaff, it is reckoned as a chaff fire; when fire burns dependent on rubbish, it is reckoned as a rubbish fire—so too, consciousness is reckoned by the particular condition dependent on which it arises.404 When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness…when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness.
The Middle Length Discourses of the Buddha Page 38