The Connected Discourses of the Buddha
Page 131
“Here, brahmin, having seen a form with the eye, someone is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear ... Having cognized a mental phenomenon with the mind, someone is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body ... cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors guarded.’”
“It is wonderful, Master Kaccāna! It is amazing, Master Kaccāna! [121] How Master Kaccāna has declared one whose sense doors are actually guarded to be one ‘with sense doors guarded’! Magnificent, Master Kaccāna! Magnificent, Master Kaccāna! The Dhamma has been made clear in many ways by Master Kaccāna … (as in §127) ... From today let Master Kaccāna remember me as a lay follower who has gone for refuge for life.
“Let Master Kaccāna approach the Lohicca family just as he approaches the families of the lay followers in Makkarakaṭa. The brahmin youths and maidens there will pay homage to Master Kaccāna, they will stand up for him out of respect, they will offer him a seat and water, and that will lead to their welfare and happiness for a long time.”
133 (10) Verahaccāni
On one occasion the Venerable Udāyı̄ was living at Kāmaṇḍā in the brahmin Todeyya’s Mango Grove. Then a brahmin youth, a student of the brahmin lady of the Verahaccāni clan, approached the Venerable Udāyı̄ and greeted him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Venerable Udāyı̄ instructed, exhorted, inspired, and gladdened him with a Dhamma talk. Having been instructed, exhorted, inspired, and gladdened by the Dhamma talk, the brahmin youth rose from his seat, approached the brahmin lady of the Verahaccāni clan, and said to her: “See now, madam, you should know that the ascetic Udāyı̄ teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, [122] with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.”
“In that case, young man, invite the ascetic Udāyı̄ in my name for tomorrow’s meal.”
“Yes, madam,” the youth replied. Then he went to the Venerable Udāyı̄ and said to him: “Let Master Udāyı̄ consent to accept tomorrow’s meal from our revered teacher,134 the brahmin lady of the Verahaccāni clan.”
The Venerable Udāyı̄ consented by silence. Then, when the night had passed, in the morning the Venerable Udāyı̄ dressed, took his bowl and outer robe, and went to the residence of the brahmin lady of the Verahaccāni clan. There he sat down in the appointed seat. Then, with her own hands, the brahmin lady served and satisfied the Venerable Udāyı̄ with various kinds of delicious food. When the Venerable Udāyı̄ had finished eating and had put away his bowl,135 the brahmin lady put on her sandals, sat down on a high seat, covered her head, and told him: “Preach the Dhamma, ascetic.” Having said, “There will be an occasion for that, sister,” he rose from his seat and departed.136
A second time that brahmin youth approached the Venerable Udāyı̄ … (as above down to:) ... “See now, madam, you should know that the ascetic Udāyı̄ teaches a Dhamma that is good in the beginning, good in the middle, [123] and good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.”
“In such a way, young man, you keep on praising the ascetic Udāyı̄, but when I told him, ‘Preach the Dhamma, ascetic,’ he said, ‘There will be an occasion for that, sister,’ and he rose from his seat and departed.”
“That, madam, was because you put on your sandals, sat down on a high seat, covered your head, and told him: ‘Preach the Dhamma, ascetic.’ For these worthies respect and revere the Dhamma.”
“In that case, young man, invite the ascetic Udāyı̄ in my name for tomorrow’s meal.”
“Yes, madam,” he replied. Then he went to the Venerable Udāyı̄ … (all as above ) ... When the Venerable Udāyı̄ had finished eating and had put away his bowl, the brahmin lady removed her sandals, sat down on a low seat, uncovered her head, and said to him: “Venerable sir, what do the arahants maintain must exist for there to be pleasure and pain? And what is it that the arahants maintain must cease to exist for there to be no pleasure and pain?”
“Sister, the arahants maintain that when the eye exists there is pleasure and pain, and when the eye does not exist there is no pleasure and pain. [124] The arahants maintain that when the ear exists there is pleasure and pain, and when the ear does not exist there is no pleasure and pain…. The arahants maintain that when the mind exists there is pleasure and pain, and when the mind does not exist there is no pleasure and pain.”
When this was said, the brahmin lady of the Verahaccāni clan said to the Venerable Udāyı̄: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by Master Udāyı̄ … (as in §127) ... From today let Master Udāyı̄ remember me as a lay follower who has gone for refuge for life.”
IV. DEVADAHA
134 (1) At Devadaha137
On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, I do not say of all bhikkhus that they still have work to do with diligence in regard to the six bases for contact, [125] nor do I say of all bhikkhus that they do not have work to do with diligence in regard to the six bases for contact.
“I do not say of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, that they still have work to do with diligence in regard to the six bases for contact. Why is that? They have done their work with diligence; they are incapable of being negligent.
“But I say of those bhikkhus who are trainees, who have not attained their mind’s ideal, who dwell aspiring for the unsurpassed security from bondage, that they still have work to do with diligence in regard to the six bases for contact. Why is that? There are, bhikkhus, forms cognizable by the eye that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one’s mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energy is aroused, unmuddled mindfulness is set up, the body becomes tranquil and untroubled, the mind becomes concentrated and one-pointed. Seeing this fruit of diligence, bhikkhus, I say that those bhikkhus still have work to do with diligence in regard to the six bases for contact.
“There are, bhikkhus, sounds cognizable by the ear ... mental phenomena cognizable by the mind that are agreeable and those that are disagreeable. [One should train so that] these do not persist obsessing one’s mind even when they are repeatedly experienced. When the mind is not obsessed, tireless energy is aroused, unmuddled mindfulness is set up, the body becomes tranquil and untroubled, the mind becomes concentrated and one-pointed. Seeing this fruit of diligence, bhikkhus, I say that those bhikkhus still have work to do with diligence in regard to the six bases for contact.” [126]
135 (2) The Opportunity
“Bhikkhus, it is a gain for you, it is well gained by you, that you have obtained the opportunity for living the holy life. I have seen, bhikkhus, the hell named ‘Contact’s Sixfold Base.’138 There whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeab
le.
“It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy life. I have seen, bhikkhus, the heaven named ‘Contact’s Sixfold Base.’139 There whatever form one sees with the eye is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable. Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is desirable, never undesirable; lovely, never unlovely; agreeable, never disagreeable.
“It is a gain for you, bhikkhus, it is well gained by you, that you have obtained the opportunity for living the holy life.”
136 (3) Delight in Forms (1)140
“Bhikkhus, devas and humans delight in forms, take delight in forms, rejoice in forms. With the change, fading away, and cessation of forms, devas and humans dwell in suffering. Devas and humans delight in sounds ... delight in odours … delight in tastes ... delight in tactile objects ... delight in mental phenomena, [127] take delight in mental phenomena, rejoice in mental phenomena. With the change, fading away, and cessation of mental phenomena, devas and humans dwell in suffering.
“But, bhikkhus, the Tathāgata, the Arahant, the Fully Enlightened One, has understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of forms. He does not delight in forms, does not take delight in forms, does not rejoice in forms. With the change, fading away, and cessation of forms, the Tathāgata dwells happily.
“He has understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of sounds ... odours … tastes ... tactile objects ... mental phenomena. He does not delight in mental phenomena, does not take delight in mental phenomena, does not rejoice in mental phenomena. With the change, fading away, and cessation of mental phenomena, the Tathāgata dwells happily.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:141
“Forms, sounds, odours, tastes,
Tactiles and all objects of mind—
Desirable, lovely, agreeable,
So long as it’s said: ‘They are.’
“These are considered happiness
By the world with its devas;
But where these cease,
That they consider suffering.
“The noble ones have seen as happiness
The ceasing of identity.
This [view] of those who clearly see
Runs counter to the entire world.142
“What others speak of as happiness,
That the noble ones say is suffering;
What others speak of as suffering,
That the noble ones know as bliss.
“Behold this Dhamma hard to comprehend:
Here the foolish are bewildered.
For those with blocked minds it is obscure,
Sheer darkness for those who do not see. [128]
“But for the good it is disclosed,
It is light here for those who see.
The dullards unskilled in the Dhamma
Don’t understand it in its presence.
“This Dhamma isn’t easily understood
By those afflicted with lust for existence,
Who flow along in the stream of existence,
Deeply mired in Māra’s realm.
“Who else apart from the noble ones
Are able to understand this state?
When they have rightly known that state,
The taintless ones are fully quenched.”143
137 (4) Delight in Forms (2)
(Identical with the preceding sutta, but without the verses.)
138 (5) Not Yours (1)144
“Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The ear is not yours … [129] … The mind is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.
“Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish. Would you think: ‘People are carrying us off, or burning us, or doing with us as they wish’?”
“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”
“So too, bhikkhus, the eye is not yours … The ear … The mind is not yours … When you have abandoned it, that will lead to your welfare and happiness.”
139 (6) Not Yours (2)
(Identical with the preceding sutta, but stated by way of the six external bases.)
140 (7) Impermanent with Cause (Internal)
“Bhikkhus, the eye is impermanent.145 The cause and condition for the arising of the eye is also impermanent. As the eye has originated from what is impermanent, how could it be permanent? [130]
“The ear is impermanent…. The mind is impermanent. The cause and condition for the arising of the mind is also impermanent. As the mind has originated from what is impermanent, how could it be permanent?
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye … towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
141 (8) Suffering with Cause (Internal)
“Bhikkhus, the eye is suffering. The cause and condition for the arising of the eye is also suffering. As the eye has originated from what is suffering, how could it be happiness?
“The ear is suffering…. The mind is suffering. The cause and condition for the arising of the mind is also suffering. As the mind has originated from what is suffering, how could it be happiness?
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
142 (9) Nonself with Cause (Internal)
“Bhikkhus, the eye is nonself. The cause and condition for the arising of the eye is also nonself. As the eye has originated from what is nonself, how could it be self?
“The ear is nonself…. The mind is nonself. The cause and condition for the arising of the mind [131] is also nonself. As the mind has originated from what is nonself, how could it be self?
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
143 (10)-145 (12) Impermanent with Cause, Etc. (External)
These three suttas are identical with §§140-42, but are stated by way of the six external sense bases.)
[132]
V. NEW AND OLD
146 (1) Kamma
“Bhikkhus, I will teach you new and old kamma, the cessation of kamma, and the way leading to the cessation of kamma. Listen to that and attend closely, I will speak….
“And what, bhikkhus, is old kamma? The eye is old kamma, to be seen as generated and fashioned by volition, as something to be felt.146 The ear is old kamma … The mind is old kamma, to be seen as generated and fashioned by volition, as something to be felt. This is called old kamma.
“And what, bhikkhus is new kamma? Whatever action one does now by body, speech, or mind. This is called new kamma.
“And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action, [133] this is called the cessation of kamma.
“And what, bhikkhus, is the way leading to the cessation of kamma? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfuln
ess, right concentration.
“Thus, bhikkhus, I have taught old kamma, I have taught new kamma, I have taught the cessation of kamma, I have taught the way leading to the cessation of kamma. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”
147 (2) Suitable for Attaining Nibbāna (1)
“Bhikkhus, I will teach you the way that is suitable for attaining Nibbāna.147 Listen to that….