“Therefore, bhikkhus, you should train yourselves thus: ‘When those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, dealing with emptiness, are being recited, we will be eager to listen to them, will lend an ear to them, will apply our minds to understand them; and we will think those teachings should be studied and mastered.’ Thus should you train yourselves.”
8 Blocks of Wood
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, now the Licchavis dwell using blocks of wood as cushions; [268] they are diligent and ardent in exercise. King Ajātasattu of Magadha, the Videhan son, does not gain access to them; he does not get a hold on them. But in the future the Licchavis will become delicate, with soft and tender hands and feet; they will sleep until sunrise on soft beds with pillows of cotton wool. Then King Ajātasattu of Magadha will gain access to them; then he will get a hold on them.
“Bhikkhus, now the bhikkhus dwell using blocks of wood as cushions; they are diligent and ardent in striving. Māra the Evil One does not gain access to them; he does not get a hold on them. But in the future the bhikkhus will become delicate, with soft and tender hands and feet; they will sleep until sunrise on soft beds with pillows of cotton wool. Then Māra the Evil One will gain access to them; he will get a hold on them.
“Therefore, bhikkhus, you should train yourselves thus: ‘Using blocks of wood as cushions, we will dwell diligent and ardent in striving.’ Thus should you train yourselves.”370
9 The Bull Elephant
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion a certain newly ordained bhikkhu was approaching families excessively. The other bhikkhus told him: “The venerable one should not approach families excessively,” but when he was being admonished by them he said: “These elder bhikkhus think they can approach families, so why can’t I?”
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, [269] and reported this matter to the Blessed One. [The Blessed One said:]
“Bhikkhus, once in the past there was a great lake in a forest, with bull elephants dwelling in its vicinity.371 Those elephants would plunge into the lake, pull up lotus stalks with their trunks, and, having washed them thoroughly, would chew them and swallow them free from mud. This increased their beauty and strength, and on that account they did not meet death or deadly suffering.
“Their young offspring, emulating those great bull elephants, would plunge into the lake and pull up lotus stalks with their trunks, but without washing them thoroughly, without chewing them, they would swallow them along with the mud. This did not increase their beauty and strength, and on that account they met death or deadly suffering.
“So too, bhikkhus, here the elder bhikkhus dress in the morning and, taking bowl and robe, enter a village or town for alms. There they speak on the Dhamma, and the laypeople show their confidence to them.372 They use their gains without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them and understanding the escape. This increases their beauty and strength, and on that account they do not meet death or deadly suffering.
“The newly ordained bhikkhus, emulating the elder bhikkhus, dress in the morning and, taking bowl and robe, enter a village or town for alms. There they speak on the Dhamma, and the laypeople show their confidence to them. [270] They use their gains while being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger in them and not understanding the escape. This does not increase their beauty and strength, and on that account they meet death or deadly suffering. 373
“Therefore, bhikkhus, you should train yourselves thus: ‘We will use our gains without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them and understanding the escape.’ Thus should you train yourselves.”
10 The Cat
At Sāvatthī. Now on that occasion a certain bhikkhu was socializing with families excessively. The other bhikkhus told him: “The venerable one should not socialize with families excessively,” but though he was admonished by them he did not desist.
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to the Blessed One. [The Blessed One said:]
“Bhikkhus, once in the past a cat stood by an alley or a drain or a rubbish bin374 watching for a little mouse, thinking: ‘When this little mouse comes out for food, right there I will grab it and eat it.’ Then that mouse came out for food, and the cat grabbed it and swallowed it hastily, without chewing it. Then that little mouse ate the cat’s intestines and mesentery, [271] and on that account the cat met with death and deadly suffering.
“So too, bhikkhus, here some bhikkhu dresses in the morning and, taking bowl and robe, enters a village or town for alms with body, speech, and mind unguarded, without setting up mindfulness, unrestrained in his sense faculties. He sees women there lightly clad or lightly attired and lust invades his mind. With his mind invaded by lust he meets death or deadly suffering. For this, bhikkhus, is death in the Noble One’s Discipline: that one gives up the training and returns to the lower life. This is deadly suffering: that one commits a certain defiled offence of a kind that allows for rehabilitation.375
“Therefore, bhikkhus, you should train yourselves thus: ‘We will enter a village or town for alms with body, speech, and mind guarded, with mindfulness set up, restrained in our sense faculties. ’ Thus should you train yourselves.”
11 The Jackal (1)
At Sāvatthī. “Bhikkhus, did you hear an old jackal howling at the flush of dawn?”
“Yes, venerable sir.”
“That old jackal is afflicted with a disease called mange. Yet he still goes wherever he wants, stands wherever he wants, sits wherever he wants, [272] lies down wherever he wants, and a cool breeze even blows upon him. It would be good for a certain person here claiming to be a follower of the Sakyan son if he were to experience even such a form of individual existence.376
“Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell diligently.’ Thus should you train yourselves.”
12 The Jackal (2)
At Sāvatthī. “Bhikkhus, did you hear an old jackal howling at the flush of dawn?”
“Yes, venerable sir.”
“There may be some gratitude and thankfulness in that old jackal, but there is no gratitude and thankfulness in a certain person here claiming to be a follower of the Sakyan son.377
“Therefore, bhikkhus, you should train yourselves thus: ‘We will be grateful and thankful, and we will not overlook even the least favour done to us.’ Thus should you train yourselves.”
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Chapter X
21 Bhikkhusaṃyutta Connected Discourses with Bhikkhus
1 Kolita 378
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Venerable Mahāmoggallāna addressed the bhikkhus thus: “Friends, bhikkhus!”
“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, “noble silence, noble silence.” What now is noble silence?’379
“Then, friends, it occurred to me: ‘Here, 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 examination, and has rapture and happiness born of concentration. This is called noble silence.’
“Then, friends, with the subsiding of thought and examination, I entered and dwelt in t
he second jhāna, which … has rapture and happiness born of concentration. While I dwelt therein, perception and attention accompanied by thought assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, concentrate your mind on noble silence.’ Then, friends, 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, [274] 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.”380
2 Upatissa 381
At Sāvatthī. There the Venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Here, friends, when I was alone in seclusion, a reflection arose in my mind thus: ‘Is there anything in the world through the change and alteration of which sorrow, lamentation, pain, displeasure, and despair might arise in me?’ Then it occurred to me: ‘There is nothing in the world through the change and alteration of which sorrow, lamentation, pain, displeasure, and despair might arise in me.’”
When this was said, the Venerable Ānanda said to the Venerable Sāriputta: “Friend Sāriputta, even if the Teacher himself were to undergo change and alteration, wouldn’t sorrow, lamentation, pain, displeasure, and despair arise in you?”
“Friend,382 even if the Teacher himself were to undergo change and alteration, still sorrow, lamentation, pain, displeasure, and despair would not arise in me. However, it would occur to me: ‘The Teacher, so influential, so powerful and mighty, has passed away. If the Blessed One had lived for a long time, that would have been for the welfare and happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.’” [275]
“It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Sāriputta for a long time383 that even if the Teacher himself were to undergo change and alteration, still sorrow, lamentation, pain, displeasure, and despair would not arise in him.”
3 The Barrel
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Rājagaha in a single dwelling in the Bamboo Grove, the Squirrel Sanctuary. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahāmoggallāna. He exchanged greetings with the Venerable Mahāmoggallāna and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“Friend Moggallāna, your faculties are serene, your facial complexion is pure and bright. Has the Venerable Mahāmoggallāna spent the day in a peaceful dwelling?”
“I spent the day in a gross dwelling, friend, but I did have some Dhamma talk.”384
“With whom did the Venerable Mahāmoggallāna have some Dhamma talk?”
“I had some Dhamma talk with the Blessed One, friend.”
“But the Blessed One is far away, friend. He is now dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Did the Venerable Mahāmoggallāna approach the Blessed One by means of spiritual power, or did the Blessed One approach the Venerable Mahāmoggallāna by means of spiritual power?” [276]
“I didn’t approach the Blessed One by means of spiritual power, friend, nor did the Blessed One approach me by means of spiritual power. Rather, the Blessed One cleared his divine eye and divine ear element to communicate with me, and I cleared my divine eye and divine ear element to communicate with the Blessed One.”385
“What kind of Dhamma talk did the Venerable Mahāmoggallāna have with the Blessed One?”
“Here, friend, I said to the Blessed One: ‘Venerable sir, it is said, “one with energy aroused, one with energy aroused.” In what way, venerable sir, does one have energy aroused?’ The Blessed One then said to me: ‘Here, Moggallāna, a bhikkhu with energy aroused dwells thus: “Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion.”386 It is in such a way, Moggallāna, that one has aroused energy.’ Such, friend, is the Dhamma talk that I had with the Blessed One.”
“Friend, compared to the Venerable Mahāmoggallāna we are like a few grains of gravel compared to the Himalayas, the king of mountains. For the Venerable Mahāmoggallāna is of such great spiritual power and might that if so he wished he could live on for an aeon.”387
“Friend, compared to the Venerable Sāriputta we are like a few grains of salt compared to a barrel of salt. [277] For the Venerable Sāriputta has been extolled, lauded, and praised in many ways by the Blessed One:“‘As Sāriputta is supreme
In wisdom, virtue, and peace,
So a bhikkhu who has gone beyond
At best can only equal him.’”
In this manner both these great nāgas rejoiced in what was well stated and well declared by the other.388
4 The Newly Ordained Bhikkhu
At Sāvatthī. Now on that occasion a certain newly ordained bhikkhu, after returning from the alms round, would enter his dwelling after the meal and pass the time living at ease and keeping silent. He did not render service to the bhikkhus at the time of making robes. Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell that bhikkhu in my name that the Teacher calls him.”
“Yes, venerable sir,” that bhikkhu replied, and he went to that bhikkhu and told him: “The Teacher calls you, friend.”
“Yes, friend,” that bhikkhu replied, and he approached the Blessed One, paid homage to him, and sat down to one side. [278] The Blessed One then said to him: “Is it true, bhikkhu, that after returning from the alms round you enter your dwelling after the meal and pass the time living at ease and keeping silent, and you do not render service to the bhikkhus at the time of making robes?”
“I am doing my own duty, venerable sir.”
Then the Blessed One, having known with his own mind the reflection in that bhikkhu’s mind, addressed the bhikkhus thus: “Bhikkhus, do not find fault with this bhikkhu. This bhikkhu is one who gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant dwelling in this very life. And he is one who, by realizing it for himself with direct knowledge, in this very life enters and dwells in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“Not by means of slack endeavour,
Not by means of feeble effort,
Is this Nibbāna to be achieved,
Release from all suffering.
“This young bhikkhu [by my side]
Is a supreme man indeed:
He carries about his final body,
Having conquered Māra and his mount.”389
5 Sujāta
At Sāvatthī. Then the Venerable Sujāta approached the Blessed One. The Blessed One saw him coming in the distance and addressed the bhikkhus thus: “Bhikkhus, this clansman is beautiful in both respects. [279] He is handsome, good-looking, pleasing to behold, possessing supreme beauty of complexion. And he is one who, by realizing it for himself with direct knowledge, in this very life enters and dwells in that unsurpas
sed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.”
This is what the Blessed One said … [who] further said this:“This bhikkhu shines with sublime beauty,
Having a mind utterly straight.
The Connected Discourses of the Buddha Page 77