21.“How does a bhikkhu smoke out the sheds? Here a bhikkhu teaches others in detail the Dhamma as he has learned it and mastered it. That is how a bhikkhu smokes out the sheds.
22. “How does a bhikkhu know the ford? Here a bhikkhu goes from time to time to such bhikkhus who have learned much, who are well versed in the tradition, who maintain the Dhamma, the Discipline, and the Codes, and he enquires and asks questions of them thus: ‘How is this, venerable sir? What is the meaning of this?’ These venerable ones reveal to him what has not been revealed, clarify what is not clear, and remove his doubts about the numerous things that give rise to doubt. That is how a bhikkhu knows the ford.
23. “How does [224] a bhikkhu know what it is to have drunk? Here, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. That is how a bhikkhu knows what it is to have drunk.
24. “How does a bhikkhu know the road? Here a bhikkhu understands the Noble Eightfold Path as it actually is. That is how a bhikkhu understands the road.
25. “How is a bhikkhu skilled in pastures? Here a bhikkhu understands the four foundations of mindfulness as they actually are. That is how a bhikkhu is skilled in pastures.
26. “How does a bhikkhu not 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 knows moderation in accepting. That is how a bhikkhu does not milk dry.
27. “How does a bhikkhu show extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha? Here a bhikkhu maintains bodily acts of loving-kindness both openly and privately towards those elder bhikkhus; he maintains verbal acts of loving-kindness towards them both openly and privately; he maintains mental acts of loving-kindness towards them both openly and privately. That is how a bhikkhu shows 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 capable of growth, increase, and fulfilment in this Dhamma and Discipline.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Cūḷagopālaka Sutta
The Shorter Discourse on the Cowherd
[225] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living in the Vajjian country at Ukkācelā on the banks of the river Ganges. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, there was once a foolish Magadhan cowherd who, in the last month of the rainy season, in the autumn, without examining the near shore or the further shore of the river Ganges, drove his cattle across to the other shore in the Videhan country at a place that had no ford. Then the cattle bunched together in mid-stream in the river Ganges, and they met with calamity and disaster. Why was that? Because that foolish Magadhan cowherd, in the last month of the rainy season, in the autumn, without examining the near shore or the further shore of the river Ganges, drove his cattle across to the other shore in the Videhan country at a place that had no ford.
3. “So too, bhikkhus, as to those recluses and brahmins who are unskilled in this world and the other world, unskilled in Māra’s realm and what is outside Māra’s realm, unskilled in the realm of Death and what is outside the realm of Death—it will lead to the harm and suffering for a long time of those who think they should listen to them and place faith in them.
4. “Bhikkhus, there was once a wise Magadhan cowherd who, in the last month of the rainy season, in the autumn, after examining the near shore and the further shore of the river Ganges, drove his cattle across to the other shore in the Videhan country at a place that had a ford. He made the bulls, the fathers and leaders of the herd, enter first, and they breasted the stream of the Ganges and got safely across to the further shore. He made the strong cattle and the cattle to be tamed enter next, and they too breasted the stream of the Ganges and got safely across to the further shore. He made the heifers and young oxen enter next, and they too breasted the stream of the Ganges and got safely across to the further shore. He made the calves and the feeble cattle enter next, and they too breasted the stream of the Ganges and got safely across to the further shore. At the time there was a tender calf just born, and being urged on by its mother’s lowing, it too breasted the stream of the Ganges and got safely across to the further shore. Why was that? Because that wise Magadhan cowherd, [226] in the last month of the rainy season, in the autumn, after examining the near shore and the further shore of the river Ganges, drove his cattle across to the other shore in the Videhan country at a place that had a ford.
5. “So too, bhikkhus, as to those recluses and brahmins who are skilled in this world and the other world, skilled in Māra’s realm and what is outside Māra’s realm, skilled in the realm of Death and what is outside the realm of Death—it will lead to the welfare and happiness for a long time of those who think they should listen to them and place faith in them.
6. “Bhikkhus, just as the bulls, the fathers and leaders of the herd, breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge—by breasting Māra’s stream they have gotten safely across to the further shore.
7. “Just as the strong cattle and the cattle to be tamed breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who, with the destruction of the five lower fetters, will reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world—by breasting Māra’s stream they will get safely across to the further shore.
8. “Just as the heifers and young oxen breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who, with the destruction of three fetters and with the attenuation of lust, hate, and delusion, are once-returners, returning once to this world to make an end of suffering—by breasting Māra’s stream they too will get safely across to the further shore.
9. “Just as the calves and the feeble cattle breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who, with the destruction of three fetters, are stream-enterers, no longer subject to perdition, bound [for deliverance], headed for enlightenment—by breasting Māra’s stream they too will get safely across to the further shore.
10. “Just as that tender calf just born, being urged on by its mother’s lowing, also breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who are Dhamma-followers and faith-followers—by breasting Māra’s stream they too will get safely across to the further shore.368
11. “Bhikkhus, I am [227] skilled in this world and in the other world, skilled in Māra’s realm and in what is outside Māra’s realm, skilled in the realm of Death and in what is outside the realm of Death. It will lead to the welfare and happiness for a long time of those who think they should listen to me and place faith in me.”
12. That is what the Blessed One said. When the Sublime One had said that, the Teacher said further:“Both this world and the world beyond
Are well described by the one who knows,
And what is still in Māra’s reach
And what is out of reach of Death.
Knowing directly all the world,
The Enlightened One who understands
Opened the door to the deathless state
By which the safety of Nibbāna may be reached;
For Māra’s stream is breasted now,
Its current blocked, its reeds removed;
Rejoice then, bh
ikkhus, mightily
And set your hearts where safety lies.”
Cūḷasaccaka Sutta
The Shorter Discourse to Saccaka
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Vesālī in the Great Wood in the Hall with the Peaked Roof.
2. Now on that occasion Saccaka the Nigaṇṭha’s son was staying at Vesālī, a debater and a clever speaker regarded by many as a saint.369 He was making this statement before the Vesālī assembly: “I see no recluse or brahmin, the head of an order, the head of a group, the teacher of a group, even one claiming to be accomplished and fully enlightened, who would not shake, shiver, and tremble, and sweat under the armpits if he were to engage in debate with me. Even if I were to engage a senseless post in debate, it would shake, shiver, and tremble if it were to engage in debate with me, so what shall I say of a human being?”
3. Then, when it was morning, the venerable Assaji dressed, and taking his bowl and outer robe, went into Vesālī for alms.370 As Saccaka the Nigaṇṭha’s son was walking and wandering for exercise in Vesālī, [228] he saw the venerable Assaji coming in the distance and went up to him and exchanged greetings with him. When this courteous and amiable talk was finished, Saccaka the Nigaṇṭha’s son stood at one side and said to him:
4. “Master Assaji, how does the recluse Gotama discipline his disciples? And how is the recluse Gotama’s instruction usually presented to his disciples?”
“This is how the Blessed One disciplines his disciples, Aggivessana, and this is how the Blessed One’s instruction is usually presented to his disciples: ‘Bhikkhus, material form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Bhikkhus, material form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self. All formations are impermanent; all things are not self.’371 That is how the Blessed One disciplines his disciples, and that is how the Blessed One’s instruction is usually presented to his disciples.”
“If we have heard what the recluse Gotama asserts, we have indeed heard what is disagreeable. Perhaps sometime or other we might meet Master Gotama and have some conversation with him. Perhaps we might detach him from that evil view.”
5. Now at that time five hundred Licchavis had met together in an assembly hall for some business or other. Then Saccaka the Nigaṇṭha’s son went to them and said: “Come forth, good Licchavis, come forth! Today there will be some conversation between me and the recluse Gotama. If the recluse Gotama maintains before me what was maintained before me by one of his famous disciples, the bhikkhu named Assaji, then just as a strong man might seize a long-haired ram by the hair and drag him to and drag him fro and drag him round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer’s workman might throw a big brewer’s sieve into a deep water tank, and taking it by the corners, drag it to and drag it fro and drag it round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer’s mixer [229] might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gotama down and shake him up and thump him about. And just as a sixty-year-old elephant might plunge into a deep pond and enjoy playing the game of hemp-washing, so I shall enjoy playing the game of hemp-washing with the recluse Gotama.372 Come forth, good Licchavis, come forth! Today there will be some conversation between me and the recluse Gotama.”
6. Thereupon some Licchavis said: “Who is the recluse Gotama that he could refute Saccaka the Nigaṇṭha’s son’s assertions? On the contrary, Saccaka the Nigaṇṭha’s son will refute the recluse Gotama’s assertions.” And some Licchavis said: “Who is Saccaka the Nigaṇṭha’s son that he could refute the Blessed One’s assertions? On the contrary, the Blessed One will refute Saccaka the Nigaṇṭha’s son’s assertions.” Then Saccaka the Nigaṇṭha’s son went with five hundred Licchavis to the Hall with the Peaked Roof in the Great Wood.
7. Now on that occasion a number of bhikkhus were walking up and down in the open. Then Saccaka the Nigaṇṭha’s son went up to them and asked: “Where is Master Gotama staying now, sirs? We want to see Master Gotama.”
“The Blessed One has entered the Great Wood, Aggivessana, and is sitting at the root of a tree for the day’s abiding.”
8. Then Saccaka the Nigaṇṭha’s son, together with a large following of Licchavis, entered the Great Wood and went to the Blessed One. He exchanged greetings with the Blessed One, and after this courteous and amiable talk was finished, sat down at one side. Some of the Licchavis paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side.
9. When Saccaka the Nigaṇṭha’s son had sat down, he said to the Blessed One: “I would like to question Master Gotama on a certain point, if Master Gotama would grant me the favour of an answer to the question.”
“Ask what you like, Aggivessana.” [230]
“How does Master Gotama discipline his disciples? And how is Master Gotama’s instruction usually presented to his disciples?”
“This is how I discipline my disciples, Aggivessana, and this is how my instruction is usually presented to my disciples: ‘Bhikkhus, material form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Bhikkhus, material form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self. All formations are impermanent; all things are not self.’ That is the way I discipline my disciples, and that is how my instruction is usually presented to my disciples.”
10. “A simile occurs to me, Master Gotama.”
“Explain how it occurs to you, Aggivessana,” the Blessed One said.
“Just as when seeds and plants, whatever their kind, reach growth, increase, and maturation, all do so in dependence upon the earth, based upon the earth; and just as when strenuous works, whatever their kind, are done, all are done in dependence upon the earth, based upon the earth—so too, Master Gotama, a person has material form as self, and based upon material form he produces merit or demerit. A person has feeling as self, and based upon feeling he produces merit or demerit. A person has perception as self, and based upon perception he produces merit or demerit. A person has formations as self, and based upon formations he produces merit or demerit. A person has consciousness as self, and based upon consciousness he produces merit or demerit.”
11. “Aggivessana, are you not asserting thus: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self’?”
“I assert thus, Master Gotama: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self.’ And so does this great multitude.”373
“What has this great multitude to do with you, Aggivessana? Please confine yourself to your own assertion alone.”
“Then, Master Gotama, I assert thus: ‘Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self.’”
12. “In that case, Aggivessana, I shall ask you a question in return. Answer it as you choose. [231] What do you think, Aggivessana? Would a head-anointed noble king—for example, King Pasenadi of Kosala or King Ajātasattu Vedehiputta of Magadha—exercise the power in his own realm to execute those who should be executed, to fine those who should be fined, and to banish those who should be banished?”
“Master Gotama, a head-anointed noble king—for example, King Pasenadi of Kosala or King Ajātasattu Vedehiputta of Magadha�
�would exercise the power in his own realm to execute those who should be executed, to fine those who should be fined, and to banish those who should be banished. For even these [oligarchic] communities and societies such as the Vajjians and the Mallians exercise the power in their own realm to execute those who should be executed, to fine those who should be fined, and to banish those who should be banished; so all the more so should a head-anointed noble king such as King Pasenadi of Kosala or King Ajātasattu Vedehiputta of Magadha. He would exercise it, Master Gotama, and he would be worthy to exercise it.”
13. “What do you think, Aggivessana? When you say thus: ‘Material form is my self,’ do you exercise any such power over that material form as to say: ‘Let my form be thus; let my form not be thus’?”374 When this was said, Saccaka the Nigaṇṭha’s son was silent.
The Middle Length Discourses of the Buddha Page 35