MAJJHIMA NIKAAYA III
II. 3. 5. Maagandiyasutta.m
III.
3. 2. Mahaasu~n~natasutta.m -The Longer discourse on Voidity (122)
I
heard thus.At one time the Blessed One lived with the Sakyas in Nigrodha’s
monastery in Kapilavatthu. The Blessed One put on robes in the morning,
taking bowl and robes entered Kapilavatthu for alms. Gone the alms round
and after the meal was over, approached the Sakya Kaalakhemaka’smonastery
to spend the day. At that time many beds and seats were arranged in the
Sakya Kaalakhemaka’s monastery. It occurred to the Blessed One: Many beds
and seats are arranged in the Sakya Kaalakhemaka’s monastery. There should
be many bhikkhus abiding here.
At
that time venerable Aananda was in the Sakya Gha.taaya’s monastery engaged
in preparing robes. The Blessed One getting up from the seclusion in the
evening approached the Sakya Gha.taaya’s monastery sat on the prepared
seat and addressed venerable Aananda ‘Aananda, many beds and seats are
arranged in the Sakya Kaalakhemaka’s monastery. Are there many bhikkhus
abiding there?’
‘Venerable
sir, many beds and seats are arranged in the Sakya Kaalakhemaka’s monastery,
there are many bhikkhus abiding there. Venerable sir, it is the time for
preparing robes.’
‘Aananda,
the bhikkhu does not shine, attached to, fond of, yoked to and delighting
in company and society. It is not possible that a bhikkhuattached
to, fond of, yoked to and delighting in company and society, should be
a quick and easy gainer for nothing of pleasures of non sensuality, seclusion,
appeasement and enlightenment. It is possible that a bhikkhu withdrawn
from the crowd should be a quick, easy gainer for nothing, of the pleasures
of non sensuality, seclusion, appeasement and enlightenment. It is possible
that he should attain the desired release of mind in stages or attain the
unshakeable state instantly and abide.*1)Aananda, I do not see the attachment
to a single matter, the change of which, thorough attachment would not
arouse grief, lament, unpleasantness displeasure and distress.
Aananda,
the Thus Gone One has realized this abiding, in which not attending to
any signs, to abide internally in voidity. To meet the Thus Gone One abiding
thus, bhikkhus, bhikkhunis, lay disciples male and female, kings, chief
ministers of kings, those of other faiths and their disciples approach.
To them the Thus Gone One speaks only words that slant and bend towards
seclusion, withdrawl from sensuality and undoubtedly words turning away
from desires. Therefore Aananda, the bhikkhu should desire to abide internally
void. For that the bhikkhu should establish, settle, bring the mind to
a single point and concentrate.
Aananda,
how does the bhikkhu establish, settle, bring the mind to a single point
and concentrate?.The bhikkhu secluding the mind from sensual desires and
demerit, with thoughts and discursive thoughts and with joy and pleasantness
born of seclusion attains to the first jhaana. Overcoming thoughts and
discursive thoughts, the mind internally appeased and brought to a single
point and with joy and pleasantness born of concentration attains to the
second jhaana. ...re....third jhaana...re.... fourth jhaana. Aananda, in
this manner the bhikkhu establishes, settles, brings the mind to a single
point and concentrates. Then he attends to internal voidity.*2) When internal
voidity is attended to, the mind does not spring, settle and is not released.
When this is so, the bhikkhu should know, attending to internal voidity,
my mind does not spring, settle and is not releasedBecoming
aware of this, the bhikkhu attends to external voidity and internal and
external voidity. Attends to imperturbabilityWhen
imperturbability is attended to, the mind does not spring, settle and is
not released. When this is so, the bhikkhu should know, attending to imperturbability,
my mind does not spring, settle and is not releasedBecoming
aware of this, the bhikkhu should attend to the earlier sign of concentration,
establish, settle, bring the mind to a single point and concentrate.Then
he attends to internal voidity. When internal voidity is attended to, the
mind springs, settles and is released. When this is so, the bhikkhu should
know, attending to internal voidity, my mind springs, settles and is releasedBecoming
aware of this, the bhikkhu attends to external voidity and internal and
external voidity. Attends to imperturbabilityWhen
imperturbability is attended to, the mind springs, settles and is released.
When this is so, the bhikkhu should know, attending to imperturbability,
my mind springs, settles and is released. The bhikkhu becmes aware of this.
The
mind of the bhikkhu abiding thus, bends to walking. He walks and becomes
aware, when walking, coveting, displeased thoughts of demerit do not seep.
He becomes aware of this. The mind of the bhikkhu abiding thus, bends to
standing. He stands and becomes aware, when standing, coveting, displeased
thoughts of demerit do not seep. He becomes aware of this. The mind of
the bhikkhu abiding thus, bends to walking. He walks and becomes aware,
when walking coveting, displeased thoughts of demerit do not seep. He becomes
aware of this The mind of the bhikkhu abiding thus, bends to lying. He
lies and becomes aware, when lying covetingdispleased
thoughts of demerit do not seep. He becomes aware of this
The
mind of the bhikkhu abiding thus, bends to talking He becomes aware, I
will not talk such low things of the ordinary people not conductive, to
good, to giving up, to detachment, to cessation, to appeasement, to knowledge,
to enlightenment and extinction. Such as talk about kings, robbers, ministers,
armies, fears, wars, eatables and drinks, clothes, beddings, flowers, scents,
relatons, conveyances, villages, hamlets, towns, states, women, heroes,
gossip at the street corner and at the well, of those dead and gone, various
talk about the beginning of, the world, the ocean, talk of things that
should and should not happen. Aananda, you should become aware, I will
talk of austerities, talk, that is suitable to analyse the mind, talk conductive
to only giving up, to detachment, to cessation, to appeasement, to knowledge,
to enlightenment and extinction. Such as talk about few desires, satisfaction,
seclusion, non attachment, talk that arouse, effort, virtues, concentration,
wisdom, release and knowledge of release. The mind of the bhikkhu abiding
thus, bends to thinking. Aananda, you should be aware, I will not think
of .such low things of the ordinary people not conductive, to good, to
giving up, to detachment, to cessation, to appeasement, to knowledge, to
enlightenment and extinction. Such as sensual thoughts, angry thoughts
and hurting thoughts. Becomes aware of his thoughts. Aananda, think thoughts
that are noble, thoughts that lead to the destruction of unpleasantness
when logically thought, such as thoughts of non sensuality, non anger,
andnot hurting. Be aware in this
manner.
Aananda,
these five are the strands of sensual pleasures. What are the five? Agreeable
pleasant forms cognizable by eye consciousness arousing fondness and sensusal
desires agreeable pleasant sounds cognizable by ear consciousness arousing
fondness and sensusal desires Agreeaable pleasant smells cognizable by
nose consciousness arousing fondness and sensusal desires Agreeable pleasant
tastes cognizable by tongue consciousness arousing fondness and sensusal
desires Agreeable pleasant touches cognizable by body consciousness arousing
fondness and sensusal desires. Aananda, these are the five strands of sensual
pleasures, for which the bhikkhu should constantly search his mind. Is
there the arising and behaviour of these five strands of sensual pleasures
in one or the other of my mental spheres.
Aananda,
if they are present, the bhikkhu knows, the interest and greed for the
five strands of sensual pleasures are not dispelled in me. Thus he becomes
aware of it. Aananda, when the bhikkhu reflects if he knows. There are
no arisings and behaviours of any of the five strands of sensual pleasures
in one or the other of my mental spheres.Then Aananda, the bhikkhu knows,
the interest and greed for the five strands of sensual pleasures are dispelled
in me. He becomes aware of it.
Aananda,
these five are the holding masses, of which the bhikkhu should abide reflecting
arising and fading. This is matter, this the arising of matter and this
the fading of matter.These are feelings, this the arising of feelings and
this the fading of feelings..These are perceptions, this the arising of
perceptions and this the fading of perceptions.These are determinations,
this is the arising of determinations and this is the fading of determinations.This
is consciousness, this is the arising of consciousness and this the fading
of consciousness.When abiding reflecting the arising and fading of the
five holding masses, the conceit ‘I am’ gets dispelled. Then he becomes
aware, the conceit ‘I am’ in the five holding masses is dispelled. Aananda,
you should know that these things are completely merit, noble, beyond this
world, not trespassed by Death.
Aananda,
seeing what good, should the disciple follow after the Teacher even when
chased away?
‘Venerable
sir, the Blessed One is the origin of the Teaching, our refuge and leader,
good that the meaning occurs to the Blessed One. Hearing it from the Blessed
One we will bear it’
‘Aananda,
it is not suitable that the disciple should follow the Teacher for explanatons
of discourses and verses. What is the reason? You have heard this Teaching
since long, borne it, recited it verbally, experienced it in the mind and
penetratingly seen it. As for these talks of austerities, talk suitable
to analyse the mind, talk conductive to giving up, to detachment, to cessation,
to appeasement, to knowledge, to enlightenment and extinction. Such as
talk about few desires, satisfaction, seclusion, non attachment, talk that
arouse, effort, virtues, concentration, wisdom, release and knowledge of
release. For such talk, it is suitable that the dicciple should follow
the Teacher even when chased.
Even
when this is so, there comes misfortune to the Teacher, misfortune to the
disciple and misfortune to the holy life. Aananda, how comes, misfortune
to the Teacher? A certain Teacher abounds a secluded dwelling, a remote
place, the root of a tree, a mountain grotto, a mountain cave, a charnel
ground, a jungle forest, an open space a heap of straw. When abiding thus
secluded, he is enticed by brahmin householders of hamlets and states.thus
possessed, he greeds for sensuality and turns to abundance. Aananda, this
is the Teacher in misfortune. With the misfortune of the Teacher burst
out defiled things of demerit with rebirth, troubles, unpleasant results
of again and again birth decay and death. Aananda, these are the misfortunes
of the teacher. Aananda, how comes, misfortune to the disciple? Ananda,
that same teacher’s disciple as told by the Teacher abounds a secluded
dwelling, a remote place, the root of a tree, a mountain grotto, a mountain
cave, a charnel ground, a jungle forest, an open space a heap of straw.
When abiding thus secluded, he is enticed by brahmin householders of hamlets
and states.thus possessed, he greeds for sensuality and turns to abundance.
Aananda, this is the disciple in misfortune. With the misfortune of the
disciple burst out defiled things of demerit with rebirth, troubles, unpleasant
results of again and again birth decay and death. Aananda, these are the
misfortunes of the disciple. Aananda, how comes, misfortune to the holy
life? Ananda, the Thus Gone One is born in the world, perfect, rightfully
enlightened, well gone, knowing the worlds, the incomparable tamer of those
to be tamed, Teacher of gods and men enlightened and blessed. He abounds
a secluded dwelling, a remote place, the root of a tree, a mountain grotto,
a mountain cave, a charnel ground, a jungle forest, an open space a heap
of straw. When abiding thus secluded, he is enticed by brahmin householders
of hamlets and states,.notpossessed,
he does not greed for sensuality and turn to abundance. Aananda, that same
Teacher’s disciple as yoked by the Teacher to seclusion abounds a secluded
dwelling, a remote place, the root of a tree, a mountain grotto, a mountain
cave, a charnel ground, a jungle forest, an open space a heap of straw.
When abiding thus secluded, he is enticed by brahmin householders of hamlets
and states.thus possessed, he greeds for sensuality and turns to abundance.
Aananda, this is the misfortune of the holy life. With the misfortune of
the holy life burst out defiled things of demerit with rebirth, troubles,
unpleasant results of again and again birth decay and death. Aananda, these
are the misfortunes of the holy life.Aananda, of misfortunes the worst
is the misfortune of the holy life. It brings the worst of sharp unpleasant
feelings and decrease. Therefore Aananda, associate me with friendliness
without anger. It will be for your good and well being for a long time.Aananda
how do the disciples of the Teacher associate the Teacher with anger and
not with friendliness? The Teacher gives the Teaching with aroused compassion,
saying this is for your good and well being. The disciples do not listen
do not lend ear, do not attend to realize, they also leave the dispensation
of the Teacher. Aananda, in this manner the disciples of the Teacher associate
the Teacher with anger and not with friendlinessAananda
how do the disciples of the Teacher associate the Teacher with friendliness
and not with anger?The Teacher gives
the Teaching with aroused compassion, saying this is for your good and
well being. The disciples listen, lend ear, with attention to realize it,
they do not leave the dispensation of the Teacher. Aananda, in this manner
the disciples of the Teacher associate the Teacher with friendliness and
withoutanger. Therefore Aananda,
associate me with frienliesswithout
angerIt will be for your good and
well being for a long time.Aananda, I do not advance on you, as the potter
would with the raw clay. I constantly press you blaming, saying take the
essence’
The
Blessed One said thus and venerable Aananda delighted in the words of the
Blessed One.
Notes.1.It
is possible that he should attain the desired release of mind, in stages,
or attain the unshakeable state instantly and abide ‘saamaayika.m vaa kanta.m
cetovimutti.m upasampajja viharati asaamaayika.m vaa akuppanti’. The unshakeable
state is perfection ‘arahanta’
2.
Then he attends to internal voidity ‘so ajjhatta.m su~n~nata.m manasikaroti’
To see the internal as void is to give up the self view. It has to be done
with much practice. Here it was done practising the jhaanas.
3.The bhikkhu attends to external voidity, and internal and external voidity. ‘so bahiddhaa su~n~nata.m manasikaroti so ajjhattabahiddhaa su~n~nata.m manasikaroti’ External voidity is to see that there are no belongings of the person. This is the gradual training to dispel the self view.