ReadingFaithfully.org icon Facebook icon Reddit icon Tumblr icon Mastodon icon RSS icon

Bodhisatta

SN 12.10 Gotamasutta: Gotama

[Note: “Choices” is the translation for the Pali word sankhāra. It is sometimes translated as “volitional formations” or “fabrications”. To learn about dependent origination in detail, see SN 12.2.]

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

Then it occurred to me: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a condition for choices?’ Then, through rational application of mind, I comprehended with wisdom: ‘When ignorance exists there are choices. Ignorance is a condition for choices.’

And so, ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Then it occurred to me: ‘When what doesn’t exist is there no rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

Read this translation of Saṁyutta Nikāya 12.10 Gotamasutta: Gotama by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Čeština, Español, Magyar, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 81 From… Ghaṭikārasutta: With Ghaṭīkāra

[Note: This is just the beginning and end of a longer sutta. You can read the entire sutta here.]

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Then the Buddha left the road, and at a certain spot he smiled.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Ānanda arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated.”

Then Ānanda spread out his outer robe folded in four and said to the Buddha, “Well then, sir, may the Blessed One sit here! Then this piece of land will have been occupied by two perfected ones, fully awakened Buddhas.” The Buddha sat on the seat spread out. When he was seated he said to Venerable Ānanda:

“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous, populous, full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. It was here, in fact, that he had his monastery, where he advised the mendicant Saṅgha while seated.

The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student. Then Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

For a second time … and a third time, Ghaṭīkāra addressed Jotipāla, ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

‘Well then, dear Jotipāla, let’s take some bathing cleanser and go to the river to bathe.’

‘Yes, dear,’ replied Jotipāla. So that’s what they did.

Then Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

When he said this, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

For a second time … and a third time, Ghaṭīkāra addressed Jotipāla, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

For a third time, Jotipāla said to him, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

Then Ghaṭīkāra grabbed Jotipāla by the skirt-hem and said, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

So Jotipāla undid his skirt-hem and said to Ghaṭīkāra, ‘Enough, dear Ghaṭīkāra. What’s the use of seeing that shaveling, that fake ascetic?’

Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said, ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. For I deem it holy to see that Blessed One.’

Then Jotipāla thought, ‘Oh, how incredible, how amazing, how this potter Ghaṭīkāra, though of low birth, should presume to grab me by the hair of my freshly-washed head! This must be no ordinary matter.’ He said to Ghaṭīkāra, ‘You’d even milk it to this extent, dear Ghaṭīkāra?’

‘I even milk it to this extent, dear Jotipāla. For that is how holy I deem it to see that Blessed One.’

‘Well then, dear Ghaṭīkāra, release me, we shall go.’

Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side.

Ghaṭīkāra said to the Buddha Kassapa, ‘Sir, this is my dear friend Jotipāla, a brahmin student. Please teach him the Dhamma.’ Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭīkāra and Jotipāla with a Dhamma talk. Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving.

Then Jotipāla said to Ghatīkāra, ‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’

‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’

‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’

Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa, ‘Sir, this is my dear friend Jotipāla, a brahmin student. Please give him the going forth.’ And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence.…

…

…Ānanda, you might think: ‘Surely the brahmin student Jotipāla must have been someone else at that time?’ But you should not see it like this. I myself was the student Jotipāla at that time.”

That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.

Read the entire translation of Majjhima Nikāya 81 Ghaṭikārasutta: With Ghaṭīkāra by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, Slovenčina, বাংলা, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Iti 22 Mettasutta: Meritorious Deeds

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, do not fear meritorious deeds. This is an expression denoting happiness, what is desirable, wished for, dear and agreeable, that is, ‘meritorious deeds.’ For I know full well, bhikkhus, that for a long time I experienced desirable, wished for, dear and agreeable results from often performing meritorious deeds.

“Having cultivated for seven years a mind of loving-kindness, for seven aeons of contraction and expansion I did not return to this world. Whenever the aeon contracted I reached the plane of Streaming Radiance, and when the aeon expanded I arose in an empty Brahma-mansion. And there I was a Brahmā, the Great Brahmā, the Unvanquished Victor, the All-seeing, the All-powerful. Thirty-six times I was Sakka, the ruler of the devas. And many hundreds of times I was a Wheel-turning Monarch, righteous, a king of righteousness, conqueror of the four quarters of the earth, maintaining stability in the land, in possession of the seven jewels. What need is there to speak of mere local kingship?

“It occurred to me, bhikkhus, to wonder: ‘Of what kind of deed of mine is this the fruit? Of what deed’s ripening is it that I am now of such great accomplishment and power?’ And then it occurred to me: ‘It is the fruit of three kinds of deeds of mine, the ripening of three kinds of deeds that I am now of such great accomplishment and power: deeds of giving, of self-mastery, and of refraining.’”

This is the meaning of what the Lord said. So in regard to this it was said:

One should train in deeds of merit
That yield long-lasting happiness:
Generosity, a balanced life,
Developing a loving mind.

By cultivating these three things,
Deeds yielding happiness,
The wise person is reborn in bliss
In an untroubled happy world.

This too is the meaning of what was said by the Lord, so I heard.

Read this translation of Itivuttaka 22 Mettasutta: Meritorious Deeds by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Lietuvių Kalba, Català, Čeština, Español, Français, Magyar, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

AN 9.41 Tapussa Sutta: To Tapussa (On Renunciation)

[Note: Some of the weekend selections this month will be much longer than usual so that we can learn more about the Buddha and his path to enlightenment. In this sutta the Buddha talks about his own experience with meditation before his enlightenment. There is a lot of repetition, so if you are short of time skimming is better than not reading at all.]

I have heard that on one occasion the Blessed One was staying among the Mallans near a Mallan town named Uruvelakappa. Then early in the morning the Blessed One—having adjusted his lower robe and carrying his bowl & outer robe—went into Uruvelakappa for alms. Having gone into Uruvelakappa for alms, after his meal, on his return from his alms round, he said to Ven. Ānanda, “Stay right here, Ānanda, while I go into the Great Forest for the day’s abiding.”

“As you say, lord,” Ven. Ānanda responded to him.

Then the Blessed One went into the Great Forest and sat down at the root of a certain tree for the day’s abiding.

Then Tapussa the householder went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.”

“This calls for a talk, householder. Let’s go see the Blessed One. Let’s approach him and, on arrival, tell him this matter. However he explains it to us, we will bear it in mind.”

“As you say, sir,” Tapussa the householder responded to Ven. Ānanda.

Then Ven. Ānanda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there Ven. Ānanda said to the Blessed One: “Tapussa the householder, here, has said to me, ‘Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.’”

“So it is, Ānanda. So it is. Even I myself, before my self-awakening, when I was still an unawakened bodhisatta, thought: ‘Renunciation is good. Seclusion is good.’ But my heart didn’t leap up at renunciation, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of sensual pleasures; I haven’t pursued (that theme). I haven’t understood the reward of renunciation; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace.’

[1] “Then the thought occurred to me: ‘If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there’s the possibility that my heart would leap up at renunciation, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & released, seeing it as peace. Then, quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

“As I remained there, I was beset with attention to perceptions dealing with sensuality. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.

[2] “The thought occurred to me: ‘What if, with the stilling of directed thoughts & evaluations, I were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.’ But my heart didn’t leap up at being without directed thought, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of directed thought; I haven’t pursued that theme. I haven’t understood the reward of being without directed thought; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of directed thought, I were to pursue that theme; and if, having understood the reward of being without directed thought, I were to familiarize myself with it, there’s the possibility that my heart would leap up at being without directed thought, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of directed thought, I pursued that theme; having understood the reward of being without directed thought, I familiarized myself with it. My heart leaped up at being without directed thought, grew confident, steadfast, & released, seeing it as peace. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

“As I remained there, I was beset with attention to perceptions dealing with directed thought. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with directed thought that beset me was an affliction for me.

[3] “The thought occurred to me: ‘What if, with the fading of rapture, I were to remain equanimous, mindful, & alert, to sense pleasure with the body, and to enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding”?’ But my heart didn’t leap up at being without rapture, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of rapture, I pursued that theme; having understood the reward of being without rapture, I familiarized myself with it. My heart leaped up at being without rapture, grew confident, steadfast, & released, seeing it as peace. With the fading of rapture, I remained equanimous, mindful, & alert, sensed pleasure with the body, and entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

“As I remained there, I was beset with attention to perceptions dealing with rapture. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with rapture that beset me was an affliction for me.

[4] “The thought occurred to me: ‘What if, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I were to enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain?’ But my heart didn’t leap up at being without the pleasure of equanimity, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the pleasure of equanimity, I pursued that theme; having understood the reward of neither-pleasure-nor-pain, I familiarized myself with it. My heart leaped up at neither-pleasure-nor-pain, grew confident, steadfast, & released, seeing it as peace. With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

“As I remained there, I was beset with attention to perceptions dealing with equanimity. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with equanimity that beset me was an affliction for me.

[5] “The thought occurred to me: ‘What if, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) “Infinite space,” I were to enter & remain in the dimension of the infinitude of space?’ But my heart didn’t leap up at the dimension of the infinitude of space, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of forms, I pursued that theme; having understood the reward of the dimension of the infinitude of space, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of space, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ I entered & remained in the dimension of the infinitude of space.

“As I remained there, I was beset with attention to perceptions dealing with forms. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with forms that beset me was an affliction for me.

[6] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of space, (perceiving,) “Infinite consciousness,” I were to enter & remain in the dimension of the infinitude of consciousness?’ But my heart didn’t leap up at the dimension of the infinitude of consciousness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of space, I pursued that theme; having understood the reward of the dimension of the infinitude of consciousness, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of consciousness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ I entered & remained in the dimension of the infinitude of consciousness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of space. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of space that beset me was an affliction for me.

[7] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) “There is nothing,” I were to enter & remain in the dimension of nothingness?’ But my heart didn’t leap up at the dimension of nothingness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of consciousness, I pursued that theme; having understood the reward of the dimension of nothingness, I familiarized myself with it. My heart leaped up at the dimension of nothingness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ I entered & remained in the dimension of nothingness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of consciousness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of consciousness that beset me was an affliction for me.

[8] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of nothingness, were to enter & remain in the dimension of neither perception nor non-perception?’ But my heart didn’t leap up at the dimension of neither perception nor non-perception, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of nothingness, I pursued that theme; having understood the reward of the dimension of neither perception nor non-perception, I familiarized myself with it. My heart leaped up at the dimension of neither perception nor non-perception, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of nothingness, I entered & remained in the dimension of neither perception nor non-perception.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of nothingness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of nothingness that beset me was an affliction for me.

[9] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling?’ But my heart didn’t leap up at the cessation of perception & feeling, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of the dimension of neither perception nor non-perception; I haven’t pursued that theme. I haven’t understood the reward of the cessation of perception & feeling; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of the dimension of neither perception nor non-perception, I were to pursue that theme; and if, having understood the reward of the cessation of perception & feeling, I were to familiarize myself with it, there’s the possibility that my heart would leap up at the cessation of perception & feeling, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of the dimension of neither perception nor non-perception, I pursued that theme; having understood the reward of the cessation of perception & feeling, I familiarized myself with it. My heart leaped up at the cessation of perception & feeling, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw (that) with discernment, effluents were completely ended.

“Ānanda, as long as I had not attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. But as soon as I had attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

Read this translation of Aṅguttara Nikāya 9.41 Tapussa Sutta. To Tapussa (On Renunciation) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Vv 7.7 Kanthaka Sutta: Kanthaka’s Mansion

Moggallana Bhante:

Dear Deva, the mansion in this heaven travels in all directions, shining brightly like the full moon – the leader of stars, surrounded by the constellations. It shines as brightly as the rising sun. Beryl, gold, crystal, silver, cat’s-eyes, pearls, and rubies decorate the floor of this mansion. The pillars are extremely beautiful. This mansion is beautifully made.

There is a beautiful lotus pond with many divine fish. It is filled with clear sparkling water, and its bottom is covered in golden sand. Various types of lotuses and white lilies bloom in the pond. When the breeze blows, a sweet fragrance spreads throughout the air. There are two beautiful forests on opposite banks of the pond. Their trees are full of flowers and fruits.

The comfortable chair you are sitting on is made of gold and decorated with divine cloth. You are surrounded by many goddesses, like the god Sakka. Those mighty goddesses, decorated with beautiful ornaments and flowers, entertain you. You are as happy in your mansion as a leader of gods. It is filled with the sweet sounds of drums, conchs, kettle-drums, guitars, and tam-tams. You enjoy the music, dances, and songs. You have received various divine sights, sounds, smells, tastes, and touches. Dear Deva, you shine brighter and brighter in this mansion like the rising sun.

How did you gain all these wonderful things? Is this the result of giving or practicing virtue or paying homage to someone? Please tell me of what meritorious deed this is the result of.

That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.

Deva:

I lived in the proud city of Kapilavatthu which was owned by the Sakyan people. My name was Kanthaka. I was the dearest horse of Prince Siddhartha, and I was born on the same day as this prince, the son of King Suddhodana.

One day at midnight Prince Siddhartha renounced the palace-life in order to seek enlightenment. He touched my thigh with his soft flexible hands and copper-colored nails. While touching my thigh he told me, “My friend, I am going to achieve enlightenment and after I have attained it, I will help others in the world to cross over this samsara. So carry me, my friend.”

I was overjoyed to hear those words. With great delight I let the prince get onto my back. The famous mighty prince sat on my back, and thrilled, I carried him joyfully.

As the sun was rising we approached another kingdom. Leaving me and the chariot-driver Channa, Prince Siddhartha departed silently as if he had no attachment to us.

I licked Prince Siddhartha’s sacred feet, with their copper-colored toenails, as he was about to depart. We watched the Great Hero entering the thick forest with tears in our eyes.

As soon as he was out of sight, I suddenly got very ill. Right there and then, I died.

Through the power of that meritorious deed, I have received this heavenly mansion. I enjoy this heaven immensely, surrounded by all the divine pleasures.

One day, other devas were rejoicing, having heard that Prince Siddhartha had attained Supreme Enlightenment. When I heard that, I was overjoyed. Based on that joy, I will attain Nibbana one day.

Bhante, when you approach the Greatest Teacher, the Supreme Buddha, please worship the Blessed One saying, “Deva Kanthaka worships you with his words and by bowing his head.”

Soon, I too will go to see the Matchless Teacher who won the battle. It is extremely rare to see such a Supreme Buddha, who is unshaken by the ups and downs of the world. He is the true protector of the world.

On a later day, recollecting the help of the Great Teacher, and feeling grateful and thankful for his teachings, Deva Kanthaka went to see the Supreme Buddha. Having listened to the Buddha’s teaching, he understood it and gained the Eye of Dhamma.

Deva Kanthaka removed self-centered view, doubt, and wrongful practices and became a Stream Entrant. After worshiping the Supreme Teacher’s sacred feet, he disappeared right there and then.

Read this translation of Vimānavatthu 7.7 Kanthaka Sutta: Kanthaka’s Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, 日本語, සිංහල, or Tiếng Việt. Learn how to find your language.

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

Snp 3.11 Nālakasutta: About Nālaka

[Note: Happy Vesak! The sutta below is one of the few that talks directly about the birth of the Buddha. It’s a bit long for a weekday sutta, but it is a good one to read for Vesak, the Buddha’s birthday.]

The hermit Asita in his daily meditation
saw the bright-clad gods of the Thirty-Three
and their lord Sakka joyfully celebrating,
waving streamers in exuberant exaltation.

Seeing the gods rejoicing, elated,
he paid respects and said this there:
“Why is the community of gods in such excellent spirits?
Why take up streamers and whirl them about?

Even in the war with the demons,
when gods were victorious and demons defeated,
there was no such excitement.
What marvel have the celestials seen that they so rejoice?

Shouting and singing and playing music,
they clap their hands and dance.
I ask you, dwellers on Mount Meru’s peak,
quickly dispel my doubt, good sirs!”

“The being intent on awakening, a peerless gem,
has been born in the human realm for the sake of welfare and happiness,
in Lumbinī, a village in the Sakyan land.
That’s why we’re so happy, in such excellent spirits.

He is supreme among all beings, the best of people,
chief of men, supreme among all creatures.
He will roll forth the wheel in the grove of the hermits,
roaring like a mighty lion, lord of beasts.”

Hearing this, he swiftly descended
and right away approached Suddhodana’s home.
Seated there he said this to the Sakyans,
“Where is the boy? I too wish to see him!”

Then the Sakyans showed their son to the one named Asita—
the boy shone like burning gold
well-wrought in the forge;
resplendent with glory, of peerless beauty.

The boy beamed like crested flame,
pure as the moon, lord of stars traversing the sky,
blazing like the sun free of clouds after the rains;
seeing him, he was joyful, brimming with happiness.

The celestials held up a parasol in the sky,
many-ribbed and thousand-circled;
and golden-handled chowries waved—
but none could see who held the chowries or the parasols.

When the dreadlocked hermit called “Dark Splendor”
had seen the boy like a gold nugget on a cream rug
with a white parasol held over his head,
he received him, elated and happy.

Having received the Sakyan bull,
the seeker, master of marks and hymns,
lifted up his voice with confident heart:
“He is supreme, the best of men!”

But then, remembering he would depart this world,
his spirits fell and his tears flowed.
Seeing the weeping hermit, the Sakyans said,
“Surely there will be no threat to the boy?”

Seeing the crestfallen Sakyans, the hermit said,
“I do not forsee harm befall the boy,
and there will be no threat to him,
not in the least; set your minds at ease.

This boy shall reach the highest awakening.
As one of perfectly purified vision,compassionate for the welfare of the many,
he shall roll forth the wheel of the teaching;
his spiritual path will become widespread.

But I have not long left in this life,
I shall die before then.
I will never hear the teaching of the one who bore the unequaled burden.
That’s why I’m so upset and distraught—it’s a disaster for me!”

Having brought abundant happiness to the Sakyans,
the spiritual seeker left the royal compound.
He had a nephew; and out of compassion
he encouraged him in the teaching of the one who bore the unequaled burden.

“When you hear the voice of another saying‘Buddha’—
one who has attained awakening and who reveals the foremost teaching—
go there and ask about his breakthrough;
lead the spiritual life under that Blessed One.”

Now, that Nālaka had a store of accumulated merit;
so when instructed by one of such kindly intent,
with perfectly purified vision of the future,
he waited in hope for the Victor,guarding his senses.

When he heard of the Victor rolling forth the excellent wheel he went to him,
and seeing the leading hermit, he became confident.
The time of Asita’s instruction had arrived;
so he asked the excellent sage about the highest sagacity.

The introductory verses are finished.

“I now know that Asita’s words
have turned out to be true.
I ask you this, Gotama,
who has gone beyond all things:

For one who has entered the homeless life,
seeking food on alms round,
when questioned, O sage, please tell me
of sagacity, the ultimate state.”

“I shall school you in sagacity,” said the Buddha,
“so difficult and challenging.
Come, I shall tell you all about it.
Brace yourself; stay strong!

In the village, keep the same attitude
no matter if reviled or praised.
Guard against ill-tempered thoughts,
wander peaceful, not frantic.

Many different things come up,
like tongues of fire in a forest.
Women try to seduce a sage—
let them not seduce you!

Refraining from sex,
having left behind sensual pleasures high and low,
don’t be hostile or attached
to living creatures firm or frail.

‘As am I, so are they;
as are they, so am I’—
Treating others like oneself,
neither kill nor incite to kill.

Leaving behind desire and greed
for what ordinary people are attached to,
a seer would set out to practice,
they’d cross over this abyss.

With empty stomach, taking limited food,
few in wishes, not greedy;
truly hungerless regarding all desires,
desireless, one is quenched.

Having wandered for alms,
they’d take themselves into the forest;
and nearing the foot of a tree,
the sage would take their seat.

That wise one intent on absorption,
would delight within the forest.
They’d practice absorption at the foot of a tree,
filling themselves with bliss.

Then, at the end of the night,
they’d take themselves into a village.
They’d not welcome being called,
nor offerings brought from the village.

A sage who has come to a village
would not walk hastily among the families.
They’d not discuss their search for food,
nor would they speak suggestively.

‘I got something, that’s good.
I got nothing, that’s fine.’
Impartial in both cases,
they return right to the tree.

Wandering with bowl in hand,
not dumb, but thought to be dumb,
they wouldn’t scorn a tiny gift,
nor look down upon the giver.

For the practice has many aspects,
as explained by the Ascetic.
They do not go to the far shore twice,
nor having gone once do they fall away.

When a mendicant has no creeping,
and has cut the stream of craving,
and given up all the various duties,
no fever is found in them.

I shall school you in sagacity.
Practice as if you were licking a razor’s edge.
With tongue pressed to the roof of your mouth,
be restrained regarding your stomach.

Don’t be sluggish in mind,
nor think overly much.
Be free of putrefaction and unattached,
committed to the spiritual life.

Train in a lonely seat,
attending closely to ascetics;
solitude is sagacity, they say.
If you welcome solitude,
you’ll light up the ten directions.

Having heard the words of the wise,
the meditators who’ve given up sensual desires,
a follower of mine would develop
conscience and faith all the more.

Understand this by the way streams move
in clefts and crevices:
the little creeks flow on babbling,
while silent flow the great rivers.

What is lacking, babbles;
what is full is at peace.
The fool is like a half-full pot;
the wise like a brimfull lake.

When the Ascetic speaks much
it is relevant and meaningful:
knowing, he teaches the Dhamma;
knowing, he speaks much.

But one who, knowing, is restrained,
knowing, does not speak much;
that sage is worthy of sagacity,
that sage has achieved sagacity.”

Read this translation of Snp 3.11 Nālakasutta: About Nālaka by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Afrikaans, Deutsch, Français, Indonesian, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or தமிழ். Learn how to find your language.

ReadingFaithfully.org icon Facebook icon Reddit icon Tumblr icon Mastodon icon RSS icon