The Connected Discourses of the Buddha
Page 189
“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind, based upon mind, this is called concentration due to mind.260 He generates desire for the nonarising of unarisen evil unwholesome states … for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. These are called volitional formations of striving. Thus this mind and this concentration due to mind and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to mind and volitional formations of striving.
“If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon investigation, this is called concentration due to investigation.261 He generates desire for the nonarising of unarisen evil unwholesome states … for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. These are called volitional formations of striving. Thus this investigation and this concentration due to investigation and these volitional formations of striving: this is called the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving.”
14 (4) Moggallāna
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion a number of bhikkhus who dwelt on the ground floor of the mansion were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, scatter-brained, loose in their faculties.262
Then the Blessed One addressed the Venerable Mahāmoggallāna thus: “Moggallāna, your brothers in the holy life, [270] dwelling on the ground floor of the Mansion of Migāra’s Mother, are restless … loose in their faculties. Go, Moggallāna, stir up a sense of urgency in those bhikkhus.”
“Yes, venerable sir,” the Venerable Mahāmoggallāna replied. Then he performed a feat of spiritual power such that he made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe.263 Then those bhikkhus, shocked and terrified, stood to one side and said: “It is wonderful indeed, sir! It is amazing indeed, sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, quaked, and trembled.”
Then the Blessed One approached those bhikkhus and said to them: “Why, bhikkhus, are you standing to one side, shocked and terrified?”
“It is wonderful, venerable sir! It is amazing, venerable sir! There is no wind, and this Mansion of Migāra’s Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, it quaked, it trembled.”
“Bhikkhus, the bhikkhu Moggallāna, desiring to stir up a sense of urgency in you, made the Mansion of Migāra’s Mother shake, quake, and tremble with his toe. What do you think, bhikkhus, by having developed and cultivated what things has the bhikkhu Moggallāna become so powerful and mighty?”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.” [271]
“Then listen, bhikkhus…. It is because he has developed and cultivated the four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallāna has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He has developed the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving, thinking: ‘Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally. ’… Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the bhikkhu Moggallāna has become so powerful and mighty.
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power … he exercises mastery with the body as far as the brahmā world….264
“It is, bhikkhus, because the bhikkhu Moggallāna has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
15 (5) The Brahmin Uṇṇābha
Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. [272] Then the brahmin Uṇṇābha approached the Venerable Ānanda and exchanged greetings with him.265 When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda: “For what purpose, Master Ānanda, is the holy life lived under the ascetic Gotama?”
“It is for the sake of abandoning desire, brahmin, that the holy life is lived under the Blessed One.”
“But, Master Ānanda, is there a path, is there a way for the abandoning of this desire?”
“There is a path, brahmin, there is a way for the abandoning of this desire.”
“But, Master Ānanda, what is the path, what is the way for the abandoning of this desire?”
“Here, brahmin, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This, brahmin, is the path, this is the way for the abandoning of this desire.”
“Such being the case, Master Ānanda, the situation is interminable, not terminable.266 It is impossible that one can abandon desire by means of desire itself.”
“Well then, brahmin, I will question you about this matter. Answer as you see fit. What do you think, brahmin, did you earlier have the desire, ‘I will go to the park,’ and after you went to the park, did the corresponding desire subside?”
“Yes, sir.”
“Did you earlier arouse energy, thinking, ‘I will go to the park,’ and after you went to the park, did the corresponding energy subside?” [273]
“Yes, sir.”
“Did you earlier make up your mind, ‘I will go to the park,’ and after you went to the park, did the corresponding resolution 267 subside?”
“Yes, sir.”
“Did you earlier make an investigation, ‘Shall I go to the park?’ and after you went to the park, did the corresponding investigation subside?”
“Yes, sir.”
“It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. He earlier had the desire for the attainment of arahantship, and when he attained arahantship, the corresponding desire subsided. He earlier had aroused energy for the attainment of arahantship, and when he attained arahantship, the corresponding energy subsided. He earlier had made up his mind to attain arahantship, and when he attained arahantship, the corresponding resolution subsided. He earlier made an investigation for the attainment of arahantship, and when he attained arahantship, the corresponding investigation subsided.268
“What do you think, brahmin, such being the case, is the situation terminable or interminable?”
“Surely, Master Ānanda, such being the case, the situation is terminable, not interminable.269 Magnificent, Master Ānanda!… From today let Master Ānanda remember me as a
lay follower who has gone for refuge for life.”
16 (6) Ascetics and Brahmins (1)
“Bhikkhus, whatever ascetics or brahmins in the past were of great spiritual power and might, all were so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will be of great spiritual power and might, all will be so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present are of great spiritual power and might, all are so because they have developed and cultivated the four bases for spiritual power.
“What four? [274] Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present are of great spiritual power and might, all are so because they have developed and cultivated these four bases for spiritual power.”
17 (7) Ascetics and Brahmins (2)
“Bhikkhus, whatever ascetics or brahmins in the past wielded the various kinds of spiritual power, such that: having been one, they became many … they exercised mastery with the body as far as the brahmā world—all did so because they had developed and cultivated the four bases for spiritual power.
“Whatever ascetics or brahmins in the future will wield the various kinds of spiritual power, such that: having been one, they will become many … [275] … they will exercise mastery with the body as far as the brahmā world—all will do so because they will have developed and cultivated the four bases for spiritual power.
“Whatever ascetics or brahmins at present wield the various kinds of spiritual power, such that: having been one, they become many … they exercise mastery with the body as far as the brahmā world—all do so because they have developed and cultivated the four bases for spiritual power.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present wield the various kinds of spiritual power … all do so because they have developed and cultivated these four bases for spiritual power.”
18 (8) A Bhikkhu
“Bhikkhus, it is because he has developed and cultivated the four bases for spiritual power that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that a bhikkhu, [276] by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
19 (9) A Teaching
“Bhikkhus, I will teach you spiritual power, the basis for spiritual power, the development of the bases for spiritual power, and the way leading to the development of the bases for spiritual power.
“And what, bhikkhus, is spiritual power? Here, bhikkhus, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many … he exercises mastery with the body as far as the brahmā world. This is called spiritual power.
“And what, bhikkhus, is the basis for spiritual power? It is the path and practice that leads to gaining spiritual power, to obtaining spiritual power.270 This is called the basis for spiritual power.
“And what, bhikkhus, is the development of the bases for spiritual power? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. This is called the development of the bases for spiritual power.
“And what, bhikkhus, is the way leading to the development of the bases for spiritual power? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way leading to the development of the bases for spiritual power.”
20 (10) Analysis
“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are of great fruit and benefit.
“And how, bhikkhus, are the four bases for spiritual power developed and cultivated so that they are of great fruit and benefit?
“Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: ‘Thus my desire [277] will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.’ And he dwells perceiving after and before: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.’ Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
“He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation … he develops the mind imbued with luminosity.
(i. Analysis of desire as a basis)
“And what, bhikkhus, is desire that is too slack? It is desire that is accompanied by lassitude, associated with lassitude.271 This is called desire that is too slack.
“And what, bhikkhus, is desire that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense.
“And what, bhikkhus, is desire that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted internally.
“And what, bhikkhus, is desire that is distracted externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called desire that is distracted externally.
“And how, bhikkhus, does a bhikkhu dwell perceiving after and before: ‘As before, so after; as after, so before’? [278] Here, bhikkhus, the perception of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: ‘As before, so after; as after, so before.’272
“And how, bhikkhus, does a bhikkhu dwell ‘as below, so above; as above, so below’? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ It is in this way, bhikkhus, that a bhikkhu dwells ‘as below, so above; as above, so below.’
“And how, bhikkhus, does a bhikkhu dwell ‘as by day, so at night; as at night, so by day’? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and
volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power by day. Or else by day he develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power at night. It is in this way, bhikkhus, that a bhikkhu dwells ‘as by day, so at night; as at night, so by day.’