7. When this was said, the venerable Sāriputta addressed the venerable Mahā Kassapa thus: “Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahā Kassapa: Friend Kassapa, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Kassapa, [214] could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he is an almsfood eater himself and speaks in praise of eating almsfood; he is a refuse-rag wearer himself and speaks in praise of wearing refuse-rag robes; he is a triple-robe wearer himself and speaks in praise of wearing the triple robe;361 he has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded himself and speaks in praise of seclusion; he is aloof from society himself and speaks in praise of aloofness from society; he is energetic himself and speaks in praise of arousing energy; he has attained to virtue himself and speaks in praise of the attainment of virtue; he has attained to concentration himself and speaks in praise of the attainment of concentration; he has attained to wisdom himself and speaks in praise of the attainment of wisdom; he has attained to deliverance himself and speaks in praise of the attainment of deliverance; he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
8. When this was said, the venerable Sāriputta addressed the venerable Mahā Moggallāna thus: “Friend Moggallāna, the venerable Mahā Kassapa has spoken according to his own inspiration. Now we ask the venerable Mahā Moggallāna: Friend Moggallāna, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Moggallāna, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, two bhikkhus engage in a talk on the higher Dhamma362 and they question each other, and each being questioned by the other answers without foundering, and their talk rolls on in accordance with the Dhamma. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
9 . When this was said, the venerable Mahā Moggallāna addressed the venerable Sāriputta thus: “Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: Friend Sāriputta, the Gosinga Sāla-tree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Sāriputta, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Moggallāna, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning he abides in whatever abiding or attainment he wants [215] to abide in during the morning; at midday he abides in whatever abiding or attainment he wants to abide in at midday; in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. Suppose a king or a king’s minister had a chest full of variously coloured garments. In the morning he could put on whatever pair of garments he wanted to put on in the morning; at midday he could put on whatever pair of garments he wanted to put on at midday; in the evening he could put on whatever pair of garments he wanted to put on in the evening. So too, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning…at midday…in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
10. Then the venerable Sāriputta addressed those venerable ones thus: “Friends, we have all spoken according to our own inspiration. Let us go to the Blessed One and report this matter to him. As the Blessed One answers, so let us remember it.”—“Yes, friend,” they replied. Then those venerable ones went to the Blessed One, and after paying homage to him, they sat down at one side. The venerable Sāriputta said to the Blessed One:
11. “Venerable sir, the venerable Revata and the venerable Ānanda came to me to listen to the Dhamma. I saw them coming in the distance and [216] said to the venerable Ānanda: ‘Let the venerable Ānanda come, welcome to the venerable Ānanda…Friend Ānanda, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Ānanda, could illuminate this Gosinga Sāla-tree Wood?’ When asked, venerable sir, the venerable Ānanda replied: ‘Here, friend Sāriputta, a bhikkhu has learned much…(as in §4)…That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.’”
“Good, good, Sāriputta. Ānanda, speaking rightly, should speak just as he did. For Ānanda has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which affirm a holy life that is utterly perfect and pure—such teachings as these he has learned much of, remembered, mastered verbally, investigated with the mind, and penetrated well by view. And he teaches the Dhamma to the four assemblies with well-rounded and coherent statements and phrases for the eradication of the underlying tendencies.”
12. “When this was said, venerable sir, I addressed the venerable Revata thus: ‘Friend Revata…What kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood?’ And the venerable Revata replied: ‘Here, friend Sāriputta, a bhikkhu delights in solitary meditation…(as in §5)…That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.’”
“Good, good, Sāriputta. Revata, speaking rightly, should speak just as he did. For Revata delights in solitary meditation, takes delight in solitary meditation, is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty huts.” [217]
13. “When that was said, venerable sir, I addressed the venerable Anuruddha thus: ‘Friend Anuruddha…What kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood?’ And the venerable Anuruddha replied: ‘Here, friend Sāriputta, with the divine eye…(as in §6)…That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.’”
“Good, good, Sāriputta. Anuruddha, speaking rightly, should speak just as he did. For with the divine eye, which is purified and surpasses the human, Anuruddha surveys a thousand worlds.”
14. “When this was said, venerable sir, I addressed the venerable Mahā Kassapa thus: ‘Friend Kassapa…What kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood?’ And the venerable Mahā Kassapa replied: ‘Here, friend Sāriputta, a bhikkhu is a forest-dweller himself…(as in §7)…That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.’” [218]
“Good, good, Sāriputta. Kassapa, speaking rightly, should speak just as he did. For Kassapa is a forest-dweller himself and speaks in praise of forest dwelling…he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance.”
15. “When this was said, venerable sir, I addressed the venerable Mahā Moggallāna thus: ‘Friend Moggallāna…What kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood?’ And the venerable Mahā Moggallāna replied: ‘Here, friend Sāriputta, two bhikkhus engage in a talk on the higher Dhamma…(as in §8)…That kind of bhikkhu could illuminate this Gosinga Sālatree Wood.’”
“Good, good, Sāriputta. Moggallāna, speaking rightly, should speak just as he did. For Moggallāna is one who talks on the Dhamma.”
16. When that was said, the venerable Mahā Moggallāna told the Blessed One: “Then, venerable sir, I addressed the venerable Sāriputta thus: ‘Friend Sāriputta…What kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood?’ And the venerable Sāriputta replied: ‘Here, friend Moggallāna, a bhikkhu wields mastery over his mind…[219] (as in §9)…That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.’”
“Good, good, Moggallāna. Sāriputta, speaking rightly, should speak just as he did. For Sāriputta wields mastery over his mind, he does not let the mind wield mastery over him. In
the morning he abides in whatever abiding or attainment he wants to abide in during the morning; at midday he abides in whatever abiding or attainment he wants to abide in at midday; in the evening he abides in whatever abiding or attainment he wants to abide in during the evening.”
17. When this was said, the venerable Sāriputta asked the Blessed One: “Venerable sir, which of us has spoken well?” “You have all spoken well, Sāriputta, each in his own way. Hear also from me what kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood. Here, Sāriputta, when a bhikkhu has returned from his almsround, after his meal, he sits down, folds his legs crosswise, sets his body erect, and establishing mindfulness in front of him, resolves: ‘I shall not break this sitting position until through not clinging my mind is liberated from the taints.’ That kind of bhikkhu could illuminate this Gosinga Sālatree Wood.”363
That is what the Blessed One said. Those venerable ones were satisfied and delighted in the Blessed One’s words.
Mahāgopālaka Sutta
The Greater Discourse on the Cowherd
[220] 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, when a cowherd possesses eleven factors, he is incapable of keeping and rearing a herd of cattle. What eleven? Here a cowherd has no knowledge of form, he is unskilled in characteristics, he fails to pick out flies’ eggs, he fails to dress wounds, he fails to smoke out the sheds, he does not know the ford, he does not know what it is to have drunk, he does not know the road, he is unskilled in pastures, he milks dry, and he shows no extra veneration to those bulls who are fathers and leaders of the herd. When a cowherd possesses these eleven factors, he is incapable of keeping and rearing a herd of cattle.
3. “So too, bhikkhus, when a bhikkhu possesses eleven qualities, he is incapable of growth, increase, and fulfilment in this Dhamma and Discipline. What eleven? Here a bhikkhu has no knowledge of form, he is unskilled in characteristics, he fails to pick out flies’ eggs, he fails to dress wounds, he fails to smoke out the sheds, he does not know the ford, he does not know what it is to have drunk, he does not know the road, he is unskilled in pastures, he milks dry, and he shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha.
4 . “How has a bhikkhu no knowledge of form? Here a bhikkhu does not understand as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ That is how a bhikkhu has no knowledge of form.
5. “How is a bhikkhu unskilled in characteristics? Here a bhikkhu does not understand as it actually is thus: ‘A fool is characterised by his actions; a wise man is characterised by his actions.’ That is how a bhikkhu is unskilled in characteristics.364
6. “How does a bhikkhu fail to pick out flies’ eggs? Here, when a thought of sensual desire has arisen, a bhikkhu tolerates it; he does not abandon it, remove it, do away with it, and annihilate it. When a thought of ill will has arisen…When a thought of cruelty has arisen…When evil unwholesome states have arisen, a bhikkhu tolerates them; [221] he does not abandon them, remove them, do away with them, and annihilate them. That is how a bhikkhu fails to pick out flies’ eggs.
7. “How does a bhikkhu fail to dress wounds? Here, on seeing a form with the eye, a bhikkhu grasps at its signs and features. Even though, when he leaves the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he does not practise the way of its restraint, he does not guard the eye faculty, he does not undertake the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he grasps at its signs and features. Even though, when he leaves the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he does not practise the way of its restraint, he does not guard the mind faculty, he does not undertake the restraint of the mind faculty. That is how a bhikkhu fails to dress wounds.
8. “How does a bhikkhu fail to smoke out the sheds? Here a bhikkhu does not teach others in detail the Dhamma as he has learned it and mastered it. That is how a bhikkhu fails to smoke out the sheds.
9. “How does a bhikkhu not know the ford? Here a bhikkhu does not go from time to time to those bhikkhus who have learned much, who are well versed in the tradition, who maintain the Dhamma, the Discipline, and the Codes,365 and he does not enquire and ask questions of them thus: ‘How is this, venerable sir? What is the meaning of this?’ These venerable ones do not reveal to him what has not been revealed, do not clarify what is not clear, or remove his doubts about the numerous things that give rise to doubt. That is how a bhikkhu does not know the ford.
10. “How does a bhikkhu not know what it is to have drunk? Here, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain gladness connected with the Dhamma.366 That is how a bhikkhu does not know what it is to have drunk.
11. “How does a bhikkhu not know the road? Here a bhikkhu does not understand the Noble Eightfold Path as it actually is. That is how a bhikkhu does not know the road.
12. “How is a bhikkhu unskilled in pastures? Here a bhikkhu does not understand the four foundations of mindfulness as they actually are. That is how [222] a bhikkhu is unskilled in pastures.367
13. “How does a bhikkhu milk dry? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, almsfood, resting places, and medicinal requisites, the bhikkhu does not know moderation in accepting. That is how a bhikkhu milks dry.
14. “How does a bhikkhu show no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha? Here a bhikkhu does not maintain bodily acts of loving-kindness both openly and privately towards those elder bhikkhus; he does not maintain verbal acts of loving-kindness towards them both openly and privately; he does not maintain mental acts of loving-kindness towards them both openly and privately. That is how a bhikkhu shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha.
“When a bhikkhu possesses these eleven qualities, he is incapable of growth, increase, and fulfilment in this Dhamma and Discipline.
15. “Bhikkhus, when a cowherd possesses eleven factors, he is capable of keeping and rearing a herd of cattle. What eleven? Here a cowherd has knowledge of form, he is skilled in characteristics, he picks out flies’ eggs, he dresses wounds, he smokes out the sheds, he knows the ford, he knows what it is to have drunk, he knows the road, he is skilled in pastures, he does not milk dry, and he shows extra veneration to those bulls who are fathers and leaders of the herd. When a cowherd possesses these eleven factors, he is capable of keeping and rearing a herd of cattle.
16. “So too, bhikkhus, when a bhikkhu possesses these eleven qualities, he is capable of growth, increase, and fulfilment in this Dhamma and Discipline. What eleven? Here a bhikkhu has knowledge of form, he is skilled in characteristics, he picks out flies’ eggs, he dresses wounds, he smokes out the sheds, he knows the ford, he knows what it is to have drunk, he knows the road, he is skilled in pastures, he does not milk dry, and he shows extra veneration to those elder bhikkhus of long-standing who have long since gone forth, the fathers and leaders of the Sangha.
17. “How does a bhikkhu have knowledge of form? Here a bhikkhu understands as it actually is thus: ‘All material form of whatever kind consists of the four [223] great elements and the material form derived from the four great elements.’ That is how a bhikkhu has knowledge of form.
18. “How is a bhikkhu skilled in characte
ristics? Here a bhikkhu understands as it actually is thus: ‘A fool is characterised by his actions; a wise man is characterised by his actions.’ That is how a bhikkhu is skilled in characteristics.
19. “How does a bhikkhu pick out flies’ eggs? Here, when a thought of sensual desire has arisen, a bhikkhu does not tolerate it; he abandons it, removes it, does away with it, and annihilates it. When a thought of ill will has arisen…When a thought of cruelty has arisen…When evil unwholesome states have arisen, a bhikkhu does not tolerate them; he abandons them, removes them, does away with them, and annihilates them. That is how a bhikkhu picks out flies’ eggs.
20. “How does a bhikkhu dress wounds? Here, on seeing a form with the eye, a bhikkhu does not grasp at its signs and features. Since if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, a bhikkhu does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. That is how a bhikkhu dresses wounds.
The Middle Length Discourses of the Buddha Page 34