The Connected Discourses of the Buddha
Page 142
“Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now is ignorance?”
“Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance.”
“But, friend, is there a path, is there a way for the abandonment of this ignorance?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….” [257]
10 Craving
“Friend Sāriputta, it is said, ‘craving, craving.’ What now is craving?”
“There are, friend, these three kinds of craving: craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving.”
“But, friend, is there a path, is there a way for the abandonment of this craving?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
11 Floods
“Friend Sāriputta, it is said, ‘flood, flood.’ What now is a flood?”
“There are, friend, these four floods: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods.”
“But, friend, is there a path, is there a way for the abandonment of these four floods?”
“There is a path, friend, there is a way … this Noble Eightfold Path….” [258]
12 Clinging
“Friend Sāriputta, it is said, ‘clinging, clinging.’ What now is clinging?”
“There are, friend, these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging.”
“But, friend, is there a path, is there a way for the abandonment of these four kinds of clinging?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
13 Existence
“Friend Sāriputta, it is said, ‘existence, existence.’ What now is existence?”
“There are, friend, these three kinds of existence: sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence.”
“But, friend, is there a path, is there a way for the full understanding of these three kinds of existence?” [259]
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
14 Suffering
“Friend Sāriputta, it is said, ‘suffering, suffering.’ What now is suffering?”
“There are, friend, these three kinds of suffering: the suffering due to pain, the suffering due to formations, the suffering due to change. These are the three kinds of suffering.”274
“But, friend, is there a path, is there a way for the full understanding of these three kinds of suffering?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
15 Identity
“Friend Sāriputta, it is said, ‘identity, identity.’ What now is identity?”
“These five aggregates subject to clinging, friend, have been called identity by the Blessed One; that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, [260] the consciousness aggregate subject to clinging. These five aggregates subject to clinging have been called identity by the Blessed One.”
“But, friend, is there a path, is there a way for the full understanding of this identity?”
“There is a path, friend, there is a way for the full understanding of this identity.”
“And what, friend, is that path, what is that way for the full understanding of this identity.”
“It is, friend, this Noble Eightfold Path; that is, right view ... right concentration. This is the path, friend, this is the way for the full understanding of this identity.”
“Excellent is the path, friend, excellent is the way for the full understanding of this identity. And it is enough, friend Sāriputta, for diligence.”
16 Difficult to Do
“Friend Sāriputta, what is difficult to do in this Dhamma and Discipline?”
“Going forth, friend, is difficult to do in this Dhamma and Discipline.”
“What, friend, is difficult to do by one who has gone forth?”
“To find delight, friend, is difficult to do by one who has gone forth.”
“What, friend, is difficult to do by one who has found delight?”
“Practice in accordance with the Dhamma, friend, is difficult to do by one who has found delight.”
“But, friend, if a bhikkhu is practising in accordance with the Dhamma, would it take him long to become an arahant?”
“Not long, friend.”275
[261]
Chapter V
39 Sāmanḍ̣̣akasaṃyutta
Connected Discourses with Sāmaṇḍaka
1–16 A Question on Nibbāna, Etc.
On one occasion the Venerable Sāriputta was dwelling among the Vajjians at Ukkacelā. Then the wanderer Sāmaṇḍaka approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, it is said, ‘Nibbāna, Nibbāna.’ What now is Nibbāna?”…
(The remainder of this saṃyutta is identical with the preceding one except for the identity of the interlocutor. ) [262]
“But, friend, if a bhikkhu is practising in accordance with the Dhamma, would it take him long to become an arahant?”
“Not long, friend.”
Chapter VI
40 Moggallānasaṃyutta
Connected Discourses with Moggallāna
1 The First Jhāna
On one occasion the Venerable Mahāmoggallāna was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. [263] There the Venerable Mahāmoggallāna addressed the bhikkhus thus: “Friends, bhikkhus!”276
“Friend!” those bhikkhus replied. The Venerable Mahāmoggallāna said this:
“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the first jhāna, the first jhāna.” What now is the first jhāna?’
“Then, friends, it occurred to me: ‘Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is called the first jhāna.’
“Then, friends, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna…. While I dwelt therein perception and attention accompanied by sensuality assailed me.277
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the first jhāna. Steady your mind in the first jhāna, unify your mind in the first jhāna, concentrate your mind in the first jhāna.’ Then, friends, on a later occasion, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge278 with the assistance of the Teacher,’ it is of me that one could rightly say this.”
2 The Second Jhāna
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the second jhāna, the second jhāna.” What now is the second jh̄na?’279
“Then, friends, it occurred to me: ‘Here, [264] with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and exami
nation, and has rapture and happiness born of concentration. This is called the second jhāna.’
“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhāna…. While I dwelt therein perception and attention accompanied by thought and examination assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the second jhāna. Steady your mind in the second jhāna, unify your mind in the second jhāna, concentrate your mind in the second jhāna.’ Then, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
3 The Third Jhāna
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the third jhāna, the third jhāna.” What now is the third jhāna?’
“Then, friends, it occurred to me: ‘Here, with the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: “He is equanimous, mindful, one who dwells happily.” This is called the third jhāna.’
“Then, friends, with the fading away as well of rapture ... I entered and dwelt in the third jhāna…. While I dwelt therein perception and attention accompanied by rapture assailed me. [265]
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the third jhāna. Steady your mind in the third jhāna, unify your mind in the third jhāna, concentrate your mind in the third jhāna.’ Then, on a later occasion, with the fading away as well of rapture, I dwelt equanimous and, mindful and clearly comprehending, I experienced happiness with the body; I entered and dwelt in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily. ’
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
4 The Fourth Jhāna
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the fourth jhāna, the fourth jhāna.” What now is the fourth jhāna?’
“Then, friends, it occurred to me: ‘Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called the fourth jhāna.’
“Then, friends, with the abandoning of pleasure and pain ... I entered and dwelt in the fourth jhāna…. While I dwelt therein perception and attention accompanied by happiness assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the fourth jhāna. Steady your mind in the fourth jhāna, unify your mind in the fourth jhāna, concentrate your mind in the fourth jhāna.’ Then, on a later occasion, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, [266] I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
5 The Base of the Infinity of Space
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of the infinity of space, the base of the infinity of space.” What now is the base of the infinity of space?’
“Then, friends, it occurred to me: ‘Here, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that “space is infinite,” a bhikkhu enters and dwells in the base of the infinity of space. This is called the base of the infinity of space.’
“Then, friends, with the complete transcendence of perceptions of forms ... I entered and dwelt in the base of the infinity of space. While I dwelt therein perception and attention accompanied by forms assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of the infinity of space. Steady your mind in the base of the infinity of space, unify your mind in the base of the infinity of space, concentrate your mind in the base of the infinity of space.’ Then, on a later occasion, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite, ’ I entered and dwelt in the base of the infinity of space.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
6 The Base of the Infinity of Consciousness
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of the infinity of consciousness, the base of the infinity of consciousness.” What now is the base of the infinity of consciousness?’ [267]
“Then, friends, it occurred to me: ‘Here, by completely transcending the base of the infinity of space, aware that “consciousness is infinite,” a bhikkhu enters and dwells in the base of the infinity of consciousness. This is called the base of the infinity of consciousness.’
“Then, friends, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelt in the base of the infinity of consciousness. While I dwelt therein perception and attention accompanied by the base of the infinity of space assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of the infinity of consciousness. Steady your mind in the base of the infinity of consciousness, unify your mind in the base of the infinity of consciousness, concentrate your mind in the base of the infinity of consciousness.’ Then, on a later occasion, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelt in the base of the infinity of consciousness.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
7 The Base of Nothingness
… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of nothingness, the base of nothingness.” What now is the base of nothingness?’
“Then, friends, it occurred to me: ‘Here, by completely transcending the base of the infinity of consciousness, aware that “there is nothing,” a bhikkhu enters and dwells in the base of nothingness. This is called the base of nothingness.’
“Then, friends, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelt in the base of nothingness. While I dwelt therein perception and attention accompanied by the base of the infinity of consciousness assailed me.
“Then, friends, the Bless
ed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of nothingness. Steady your mind in the base of nothingness, [268] unify your mind in the base of nothingness, concentrate your mind in the base of nothingness.’ Then, on a later occasion, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelt in the base of nothingness.