“Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him: emptiness-contact, signless-contact, undirected-contact.” 305
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, towards what does his mind slant, slope, and incline?”
“Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, his mind slants, slopes, and inclines towards seclusion.”306
“Good, venerable sir,” Citta the householder said. Then, having delighted and rejoiced in the Venerable Kāmabhū’s statement, he asked him a further question: “Venerable sir, how many things are helpful for the attainment of the cessation of perception and feeling?”
“Indeed, householder, you are asking last what should have been asked first; but still I will answer you. For the attainment of the cessation of perception and feeling, two things are helpful: serenity and insight.”307
7 Godatta
On one occasion the Venerable Godatta was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. [296] Then Citta the householder approached the Venerable Godatta, paid homage to him, and sat down to one side. The Venerable Godatta then said to him as he was sitting to one side:308
“Householder, the measureless liberation of mind, the liberation of mind by nothingness, the liberation of mind by emptiness, and the signless liberation of mind: are these things different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?”
“There is a method, venerable sir, by which these things are different in meaning and also different in phrasing, and there is a method by which they are one in meaning and different only in phrasing.
“And what, venerable sir, is the method by which these things are different in meaning and also different in phrasing? Here a bhikkhu dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will. He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. This is called the measureless liberation of mind.309
“And what, venerable sir, is the liberation of mind by nothingness? 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 liberation of mind by nothingness.310
“And what, venerable sir, is the liberation of mind by emptiness? Here a bhikkhu, gone to the forest or to the foot of a tree or to an empty hut, reflects thus: ‘Empty is this of self [297] or of what belongs to self.’ This is called the liberation of mind by emptiness.311
“And what, venerable sir, is the signless liberation of mind? Here, with nonattention to all signs, a bhikkhu enters and dwells in the signless concentration of mind. This is called the signless liberation of mind.312
“This, venerable sir, is the method by which these things are different in meaning and also different in phrasing.313 And what, venerable sir, is the method by which these things are one in meaning and different only in phrasing?
“Lust, venerable sir, is a maker of measurement, hatred is a maker of measurement, delusion is a maker of measurement. For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are measureless liberations of mind, the unshakable liberation of mind is declared the chief among them.314 Now that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion.
“Lust, venerable sir, is a something, hatred is a something, delusion is a something.315 For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are liberations of mind by nothingness, the unshakable liberation of mind is declared the chief among them. Now that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion.
“Lust, venerable sir, is a maker of signs, hatred is a maker of signs, delusion is a maker of signs.316 For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are signless liberations of mind, the unshakable liberation of mind is declared the chief among them. Now that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion.
“This, venerable sir, is the method by which these things are one in meaning and different only in phrasing.”317
“It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of wisdom that ranges over the deep Word of the Buddha.”
8 Niganṭha Nātaputta
Now on that occasion Nigaṇṭha Nātaputa had arrived at Macchikāsaṇḍa [298] together with a large retinue of nigạ̣has.318 Citta the householder heard about this and, together with a number of lay followers, approached Nigaṇṭha Nātaputta.319 He exchanged greetings with Nigaṇṭha Nātaputta and, when they had concluded their greetings and cordial talk, sat down to one side. Nigaṇṭha Nātaputta then said to him: “Householder, do you have faith in the ascetic Gotama when he says: ‘There is a concentration without thought and examination, there is a cessation of thought and examination’?”320
“In this matter, venerable sir, I do not go by faith in the Blessed One321 when he says: ‘There is a concentration without thought and examination, there is a cessation of thought and examination. ’”
When this was said, Nigaṇṭha Nātaputta looked up proudly322 towards his own retinue and said: “See this, sirs! How straightforward is this Citta the householder! How honest and open! One who thinks that thought and examination can be stopped might imagine he could catch the wind in a net or arrest the current of the river Ganges with his own fist.”
“What do you think, venerable sir, which is superior: knowledge or faith?”
“Knowledge, householder, is superior to faith.”
“Well, venerable sir, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. [299] Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhāna…. Then, to whatever extent I wish, with the fading away as well of rapture…I enter and dwell in the third jhāna…. Then, to whatever extent I wish, with the abandoning of pleasure and pain…I enter and dwell in the fourth jhāna.
“Since I know and see thus, venerable sir, in what other ascetic or brahmin need I place faith regarding the claim that there is a concentration without thought and examination, a cessation of thought and examination?”
When this was said, Nigaṇṭha Nātaputta looked askance at his own retinue and said: “See this, sirs! How crooked is this Citta the householder! How fraudulent and deceptive!”
“Just now, venerable sir, we understood you to say: ‘See this, sirs! How straightforward is this Citta the householder! How honest and open!’—yet now we understand you to say: ‘See this, sirs! How crooked is this Citta the householder! How fraudulent and deceptive!’ If your former statement is true, venerable sir, then your latter statement is
false, while if your former statement is false, then your latter statement is true.
“Further, venerable sir, these ten reasonable questions come up. When you understand their meaning, then you might respond to me along with your retinue.323 One question, one synopsis, one answer. Two questions, two synopses, two answers. Three … four … five … six … seven … [300] eight … nine … ten questions, ten synopses, ten answers.”
Then Citta the householder rose from his seat and departed without having asked Nigaṇṭha Nātaputta these ten reasonable questions.324
9 The Naked Asetic Kassapa
Now on that occasion the naked ascetic Kassapa, who in lay life had been an old friend of Citta the householder, had arrived in Macchikāsaṇḍa. Citta the householder heard about this and approached the naked ascetic Kassapa. He exchanged greetings with him and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“How long has it been, Venerable Kassapa, since you went forth?”
“It has been thirty years, householder, since I went forth.”
“In these thirty years, venerable sir, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones,325 any dwelling in comfort?”
“In these thirty years since I went forth, householder, I have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning my seat.”326
When this was said, Citta the householder said to him: “It is wonderful indeed, sir! It is amazing indeed, sir! How well expounded is the Dhamma327 in that, after thirty years, [301] you have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning your seat.”
“But, householder, how long has it been it since you became a lay follower?”
“In my case too, venerable sir, it has been thirty years.”
“In these thirty years, householder, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones, any dwelling in comfort?”
“How could I not, venerable sir?328 For to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhāna…. Then, to whatever extent I wish, with the fading away as well of rapture…I enter and dwell in the third jhāna…. Then, to whatever extent I wish, with the abandoning of pleasure and pain…I enter and dwell in the fourth jhāna. Further, if I were to die before the Blessed One does, it would not be surprising if the Blessed One were to declare of me: ‘There is no fetter bound by which Citta the householder could return to this world.’”329
When this was said, the naked ascetic Kassapa said to Citta the householder: “It is wonderful indeed, sir! It is amazing indeed, sir! How well expounded is the Dhamma, in that a layman clothed in white can attain a superhuman distinction in knowledge and vision worthy of the noble ones, a dwelling in comfort. [302] May I receive the going forth in this Dhamma and Discipline, may I receive the higher ordination?”
Then Citta the householder took the naked ascetic Kassapa to the elder bhikkhus and said to them: “Venerable sirs, this naked ascetic Kassapa is an old friend of ours from lay life. Let the elders give him the going forth, let them give him the higher ordination. I will be zealous in providing him with robes, almsfood, lodging, and medicinal requisites.”
Then the naked ascetic Kassapa received the going forth in this Dhamma and Discipline, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Kassapa became one of the arahants.
10 Seeing the Sick
Now on that occasion Citta the householder was sick, afflicted, gravely ill. Then a number of park devatās, grove devatās, tree devatās, and devatās dwelling in medicinal herbs and forest giants assembled and said to Citta the householder: “Make a wish, householder, thus: ‘May I become a wheel-turning monarch in the future!’”
When this was said, Citta the householder said to those devatās: “That too is impermanent; that too is unstable; one must abandon that too and pass on.”
When this was said, Citta the householder’s friends and companions, relatives and kinsmen, said to him: [303] “Set up mindfulness, master. Don’t babble.”
“What did I say that makes you speak to me thus.”
“You said to us: ‘That too is impermanent; that too is unstable; one must abandon that too and pass on.’”
“That was because park devatās, grove devatās, tree devatās, and devatās dwelling in medicinal herbs and forest giants assembled and said to me: ‘Make a wish, householder, thus: “May I become a wheel-turning monarch in the future!”’ And I said to them: ‘That too is impermanent; that too is unstable; one must abandon that too and pass on.’”
“What advantage do those devatās see, master, that they speak to you thus?”
“It occurs to those devatās: ‘This Citta the householder is virtuous, of good character. If he should wish: “May I become a wheel-turning monarch in the future!”—as he is virtuous, this wish of his would succeed because of its purity. The righteous king of righteousness will provide righteous offerings.’330 Seeing this advantage, those devatās assembled and said: ‘Make a wish, householder, thus: “May I become a wheel-turning monarch in the future!”’ And I said to them: ‘That too is impermanent; that too is unstable; one must abandon that too and pass on.’”
“Then exhort us too, householder.”
“Therefore, you should train yourselves thus: [304] ‘We will be possessed of confirmed confidence in the Buddha thus: “The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.”
“‘We will be possessed of confirmed confidence in the Dhamma thus: “The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
“‘We will be possessed of confirmed confidence in the Saṅgha thus: “The Saṅgha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.”
“‘Whatever there may be in our family that can be given away, all that we will share unreservedly with the virtuous ones who are of good character.’ It is in such a way that you should train yourselves.”
Then, having inspired confidence in the Buddha, the Dhamma, and the Saṅgha among his friends and colleagues, his relatives and kinsmen, and having exhorted them in generosity,331 Citta the householder passed away.
[305]
Chapter VIII
42 Gāmaṇ̣isạṃyutta
Connected Discourses to Headmen
1 Caṇḍ̣a
At Sāvatthı̄. Then the headman Caṇḍa the Wrathful332 approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what is the cause and reason why so
meone here is reckoned as wrathful? And what is the cause and reason why someone here is reckoned as gentle?”333
“Here, headman, someone has not abandoned lust. Because he has not abandoned lust, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned hatred. Because he has not abandoned hatred, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned delusion. Because he has not abandoned delusion, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful.
“This, headman, is the cause and reason why someone here is reckoned as wrathful.
“Here, headman, someone has abandoned lust. Because he has abandoned lust, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned hatred. Because he has abandoned hatred, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned delusion. Because he has abandoned delusion, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle.
The Connected Discourses of the Buddha Page 145