IV.MINDFULNESS
81(1)Mindfulness
An expanded parallel of 5:24,6:50,and 7:65.
"Bhikkhus,(1)when there is no mindfulness and clear comprehension,for one deficient in mindfulness and clear comprehension,(2)the sense of moral shame and moral dread lack their proximate cause.
When there is no sense of moral shame and moral dread,for one deficient in a sense of moral shame and moral.dread,(3)restraint of the sense faculties lacks its proximate cause.
When there is no restraint of the sense faculties,for one deficient in restraint of the sense faculties,(4)virtuous behavior lacks its proximate cause.
When there is novirtuous behavior,for one deficient in virtuous behavior,(5)right concentration lacks its proximate cause.
When there is no right concentration,for one deficient in right concentration,
(6)the knowledge and vision of things as they really are lacks its proximate cause.
When there is no knowledge and vision of things as they really are,for one deficient in the knowledge and vision of things as they really are,(7)disenchantment and dispassion lack their proximate cause.
When there is no disenchantment and dispassion,for one deficient in disenchantment and dispassion,(8)the knowledge and vision of liberation lacks its proximate cause.
“Suppose there is a tree deficient in branches and foliage.
Then its shoots do not grow to fullness;also its bark,softwood,and heartwood do not grow to fullness.
So too,when there is no mindfulness and clear comprehension,for one deficient in mindfulness and clear comprehension,the sense of moral shame and moral dread lack their proximate cause.
When there is no sense of moral shame and moral dread...the knowledge and vision of liberation lacks its proximate cause.
"Bhikkhus,(1)when there is mindfulness and clear comprehension,for one possessing mindfulness and clear comprehension,(2)the sense of moral shame and moral dread possess their
proximate cause.
When there is a sense of moral shame and moral
dread,for one possessing a sense of moral shame and moral
dread,(3)restraint of the sense faculties possesses its proximate
cause.
When there is restraint of the sense faculties,for one who
exercises restraint over the sense faculties,(4)virtuous behavior
possesses its proximate cause.
When there is virtuous behavior,
for one whose behavior is virtuous,(5)right concentration possesses its proximate cause.
When there is right concentration,for
one possessing right concentration,(6)the knowledge and vision
of things as they really,are possesses its proximate cause.
When
there is the knowledge and vision of things as they really are,for
one possessing the knowledge and vision of things as they really
are,(7)disenchantment and dispassion possess their proximate
cause.
[337]When there is disenchantment and dispassion,for
one possessing disenchantment and dispassion,(8)the knowledge and vision of liberation possesses its proximate cause.
"Suppose there is a tree possessing branches and foliage.
Then its shoots grow to fullness;also its bark,softwood,and
heartwood grow to fullness.
So too,when there is mindfulness and clear comprehension,for one possessing mindfulness
and clear comprehension,the sense of moral shame and moral
dread possess their proximate cause.
When there is a sense of
moral shame and moral dread...the knowledge and vision of
liberation possesses its proximate cause."
82(2)Puṇṇiya
Then the Venerable Punniya approached the Blessed One,
paid homage to him,sat down to one side,
and said to him:
"Bhante,why is it that at timies the Tathāgata is disposed to
teach the Dhamma and at times is not disposed to teach?"
Tathagatam dhammadesana patibhati.Here I render this peculiar Pali idiom in accordance with the context as"is disposed to teach."Literally, it would be rendered " a Dhamma teaching shines upon [or 'occurs to']the Tathagata."
(1)"When,Punniya,a bhikkhu is endowed with faith but does not approach him,
the Tathāgata is not disposed to teach the Dhamma.
(2)But when a bhikkhuis endowed with faith and approaches him,
the Tathagata is disposed to teach.
(3)"When a bhikkhu is endowed with faith and approaches
him,but he does not attend on him...(4)When he attends on him but does not ask questions...(5)When he asks questions but does not listen to the Dhamma with eager ears...(6)When he listens to the Dhamma with eager ears,but having heard it,does not retain itin mind...(7)When,having heard it,he retains it in mind but does not examine the meaning of the teachings that have been retained in mind...(8)When he examines the meaning of the teaclings that have been retained in mind but does not understand the meaning and the Dhamma and then practice in accordance with the Dhamma,
the Tathagata is not disposed to teach the Dhamma.
"But,Punniya,(1)when a bhikkhu is endowed with faith,[338]
(2)approaches [the Tathāgata],(3)attends [on the Tathāgata],
(4)asks questions,and (5)listens to the Dhamma with eager ears;and(6)having heard the Dhamma,he retains it in mind,
(7)examines the meaning of the teachings he has retained in mind,and (8)understands the meaning and the Dhamma andthen practices in accordance with the Dhamma,
the Tathāgata is disposed to teach the Dhamma.
When,Punniya,one possesses these eight qualities,the Tathāgata is entirely disposed to teach the Dhamma,"
83(3)Rooted
“Bhikkhus,wanderers of other sects may ask you:
(1)'In what,friends,are all things rooted?(2)Through what do they come into being?(3)From what do they originate?
A distinction between sambhava(in question 2)and samudaya(in question 3)is hard to pinpoint,since in the suttas the two words are often used almost synonymously.Mp derives samudaya from the verb form samudenti and glosses this with rasī bhavanti,"to accumulate,to become a heap."(4)Upon what do they converge?(5)By what are they headed?(6)What exercises authority over them?(7)What is their supervisor?
(8)What is their core?'If you are asked thus,how wculd you answer them?"
"Bhante,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 retain it in mind."
"Then listen,bhikkhus,
and attend closely.
I will speak."
"Yes,Bhante,"those bhikkhus replied.
The Blessed One said this:
"Bhikkhus,if wanderers of other sects should ask you:
'What,friends,are all things rooted in?...[339]...What is their essence?'you should answer them as follows."
"Friends,(1)all things are rooted in desire.(2)They come into being through attention.(3)They originate from contact.(4)They converge upon feeling.(5)They are headed by concentration.(6)Mindfulness exercises authority over them.(7)Wisdom is their supervisor.(8)Liberation is their core.'
Brahmali(in a private comununication)offers a fine explanation of this cryptic sutta:"I understand sabbe dhamma to be a reference to the world of personal experience.The meaning would then be as follows:All elements of our experience are rooted in desire(chandamalaka)in the sense that we exist due to desire (taking chanda as equivalent to craving).They come into being through attention(manasikarasainbhava)in the sense that we only experience what we attend to.They originate from contact (phassasamudaya)because without contact we don't experience anything at all.They corverge upon feeling(vedanasanosarana)in the sense that feeling is the most important aspect of our experience,the basic motivating factor in everything we do.They are headed by concentration(samadhippamukha)in the sense that concentration is a controlling faculty (an indriya)whose lead all elements of our experience must follow.They are under the authority of mindfulness(sataidhipateyyā)because mindfulness is another controlling faculty which directs us in whatever we do. or experience.All things have wisdom as supervisor(paniuttara) because wisdom is the chief of the controlling faculties;wisdom, more than anything else,controls our experience(the last three factors are what allow us to get a sense of being in charge of our lives).That liberation is their core(vimuttisara),the most excellent of all things,is self-explanatory."
"If you are asked these questions,it is in such a way that you should answer those wanderers of other sects."84(4)A Thief
"Bhikkhus,possessing eight factors,a master thief quickly gets into trouble and does not last long.
What eight?
(1)He attacks one who does not attack him.(2)He steals without leaving anything behind.(3)He kills a woman.(4)He rapes a young
girl.(5)He robs a monk.(6)He robs the royal treasury.(7)He does his work in his neighborhood.And (8)he is not skilled in hiding [his plunder].
Mp clarifies some of these points.(1)An unskilled thief attacks Those who should not be attacked,such as old people,children, and virtuous people who are not his enemies and who don't attack him.(2)A skillful thief should take only half of what is available;for example,if there are two articles of clothing he should take only one;of portions of food,he should take one for himself and leave the other (he can take the superior item for himself).(7)An unskilled thief commits theft in a nearby village,town,or city.(8)An unskilled thief does not purify the path to the other world by"depositing"a portion of his spoils in Gifts to those"worthy of offerings"(yam laddham,tamdakkhineyye nidahitum cheko na hoti,paralokamaggam na sodheti).Presumably a skillful thief will"deposit"part of his plunder by offering it to worthy monks and thereby"purify the path to the other world."Possessing these eightfactors,a master thief quickly gets into trouble and does not last long.
"Bhikkhus,possessing eight factors,a master thief does not quickly get into trouble and lasts long.
What eight?
(1)He does not attack one who does not attack him.(2)He does not steal without leaving anything behind.(3)He does not kill a woman. (4)He does not rape a young girl.(5)He does not rob a monk. (6)He does not rob the royal treasury.(7)He does not do his work in his neighborhood.And (8)he is skilled in hiding [his plunder].
Possessing these eight factors,a master thief does not quickly get into trouble and lasts long."[340]
85(5)Designations
"Bhikkhus,(1)'Ascetic'is a designation for the Tathagata,the Arahant,the Perfectly Enlightened One.
(2)'Brahmin'is a designation for the Tathāgata,the Arahant,the Perfectly Enlightened One.
(3)'Healer'...
(4)'Master of knowledge'
I follow Ce here.Be and Ee put vedaguū before bhisakko....
(5)'One unstained'...
(6)'Stainless one'...
(7)'Knower'...
(8)Liberated one' is a designation for the Tathagata,the Arahant,the Perfectly Enlightened One."
That highest state to be attained by an ascetic,
The verse as preserved seems incomplete because the relative clauses beginning with yam are not explicitly completed by a demonstrative clause.I thus follow Vanarata's suggestion that an implicit demonstrative corresponding to anuttaran pattabbani should be read into the concluding verse.It seems that vijitasangamo refers precisely to this,and I have thus added "overthat"in brackets.by a brahmin who has lived the spiritual life,to be attained by a master of knowledge and a healer—
that highest state to be attained by one unstained,by a stainless one who is purified,
to be attained by a knower,by one liberated—
[over that]I am triumphant in battle;freed,I free others from bondage.
I am a naga,supremely tamed,
Ce paramo danto;Be paramadanto;Ee paramam danto.The gloss in Mp,paramadamathena dantatta paramadanto nama,suggests that parama qualifies danto,not nago as in Ce.one beyond training,attained to nibbāna.
86(6)NāgitaThe opening framework of this sutta is the same as that of 5:30 and 6:42 but the content of the discourse partly differs.
The opening framework of this sutta is the same as that of 5:30 and 6:42 but the content of the discourse partly differs.On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin village named Icchānangala.
There the Blessed One dwelled in the Icchānangala wood landthicket.
The brahmin householders of Icchānangala heard:
"It is said that the ascetic Gotama,the son of the Sakyans who went forth from a Sakyan family,has arrived at Icchānangala and is now dwelling[341]in the Icchānangala woodl and thicket.
Now a good report about that Master Gotama has circulated thus:
‘That Blessed One is an arahant;perfectly enlightened...[as in
6:42]...he reveals a spiritual life that is perfectly complete and pure.Now it is good to see such arahants."
Then,when the night had passed,the brahmin householders of Icchānangala took abundant food of various kinds and went to the Icchānangala woodl and thicket.
They stood outside the entrance making an uproar and a racket.
Now on that occasion the Venerable Nagita was the Blessed One's attendant.
The Blessed One then addressed the Venerable Nagita:
"Who is making such an uproar and a racket,Nagita?One would think it was fishermen at a haul of fish."
"Bhante,these are the brahmin householders of Icchānangala who have brought abundant food of various kinds.They are standing outside the entrance,[wishing to offer it]to the Blessed One and the Sangha of bhikkhus."
"Let me never come upon fame,Nagita,and may fame never catch up with me.
One who does not gain at will,without trouble or difficulty,this bliss of renunciation,bliss of solitude,bliss of peace,bliss of enlightenment
that I gain at will,without trouble or difficulty,might accept that vile pleasure,that slothful pleasure,the pleasure of gain,honor,and praise."
"Let the Blessed One now consent,Bhante,
let the Fortunate One consent.
This is now the time for the Blessed One to consent.
Wherever the Blessed One will go now,the brahmin householders of town and countryside will incline in the same direction.
Just as,[342]when thick drops of rain are pouring down,the water flows down along the slope,
so too,wherever the Blessed One will go now,the brahmin householders of town and country will incline in the same direction.
For what reason?
Because of the Blessed One's virtuous behavior and wisdom."
"Let me never come upon fame,Nagita,and may fame never catch up with me.
One who does not gain at will,without trouble or difficulty,this bliss of renunciation...
...might accept that vile pleasure,that slothful pleasure,the pleasure of gain,honor,and praise.
“Even some deities,Nagita,may not gain at will,without trouble or difficulty,this bliss of renunciation,bliss of solitude,bliss of peace,bliss of enlightenment that I gain at will,withouttrouble or difficulty:
(1)"When,
In what follows,factors SS4-7 are identical with SS1-4 of 6:42. In Ce and Ee,SS5-6 of 6:42 are excluded from this sutta,but the last sentence of 6:42,not a numerical factor there,here becomes S8.Be includes SS5-6 of 6:42,which then become SS8-9.The final sentence of the sutta would then either be unnumbered or counted as S10. If Be is followed,it is hard to account for this sutta being in the Eights rather than in the Nines or Tens.SS1-3 of the present sutta have no counterparts in the previous versions. Brahmali suggests numbering the sentence that begins"Even some deities".as S1 and treating the final sentence of the sutta as unnumbered,which would be consistent with 6:42.However,I here follow the numbering of Ce,my primary source text.Nagita,you come together and meet,intent on companionship,it occurs to me:'Surely,these venerable ones do not gain at will,without trouble or difficulty,this bliss of reriunciation,bliss of solitude,bliss of peace,bliss of enlightenment
that I gain at will,without trouble or difficulty;
for when they [343]come together and meet,they are intent upon companionship.
(2)"I see,Nagita,bhikkhus laughing and playing by poking one another with the fingers.
It then occurs to me:
'Surely,these venerable ones do not gain at will,without trouble or difficulty,this bliss of renunciation...
which I gain at will,without troubleor difficulty;
for these venerable ones laugh and play by poking one another with the fingers.
(3)"I see,Nagita,bhikkhus who,having eaten as much as they want until their bellies are full,yield to the pleasure of rest,the pleasure of sloth,the pleasure of sleep.
It then occurs to me:
'Surely,these venerable ones do not gain at will,without trouble or difficulty,this bliss of renunciation...
which I gain at will,without trouble or difficulty.
For having eaten as much as they want until their bellies are fall,they yield to the pleasure of rest,the pleasure of sloth,the pleasure of sleep.'
(4)"I see,Nagita,a bhikkhu dwelling on the outskirts of a village sitting in a state of concentration.
It then occurs to me:
'Now a monastery attendant or a novice will return to this venerableone
and cause him to fail away from that concentration.
The Ce reading here agrees more closely with the Be reading of 6:42 than with the Ce reading of the latter.But here Ce has the verb paccessati,"to return"(absent in Ce 6:42),whereas in both suttas Be has upatthahissati,"will serve."Ee's saccessati is likely to be a misreading of paccessati.This version has no mention of sahadhammika,a co-religionist,as in 6:42.[344]For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village.
(5)"I see,Nagita,a forest-dwelling bhikkhu sitting dozingin the forest.
It then occurs to me:
'Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception of forest,[a state of]oneness.'
For this reason I am pleased with this bhikkhu's dwelling in the forest.
(6)"I see,Nāgita,a forest-dwelling bhikkhu sitting in the forest in an unconcentrated state:
It then occurs to me:
'Now this venerable one will concentrate his unconcentrated mind or guard his concentrated mind.'
For this reason I am pleased with this bhikkhu's dwelling in the forest.
(7)"I see,Nagita,a forest-dwelling bhikkhu sitting in the forest in a state of concentration.
It then occurs to me:
'Now this venerable one will liberate his unliberated mind or guard his liberated mind.'
For this reason I am pleased with this bhikkhu's dwelling in the forest.
(8)“When,Nagita,I am traveling on a highway and do notsee anyone ahead of me or behind me,even if it is just for the purpose of defecating and urinating,on that occasion I am at ease."
87(7)Almsbowl
"Bhikkhus,when a lay follower possesses eight qualities,the
Sangha,if it so wishes,may overturn the almsbowl on him.
Pattam nikkujjeyya.The procedures of overturning the almsbowl and turning it upright are authorized at Vin Ⅱ124-27.See Thānissaro 2007b:411-12.Mp:"May overturn the almsbowl on him: They do not actually turn the almsbowl upside down in front of him,but they enact the motion of overturning the almsbowl, which means that they do not accept gifts from this person.Similarly,they might decide to abolish this act by enacting a motion to turn the bowl upright(ukkujjeyya),which entitles them to receive his gifts again."This procedure was used in Burma during the tumultuous period of late 2007 when the monks decided that the behavior of the military junta toward the Sangha merited such a penalty.The monks walked down the streets with their bowls actually turned upside down to express disapproval of the rulers' actions.What eight?
345He tries to prevent bhikkhus from acquiring gains;(2)he tries to bring harm to bhikkhus;(3)he tries to prevent bhikkhus from residing [in a certain place];(4)he insults and reviles bhikkhus;(5)he divides bhikkhus from each
other;(6)he speaks dispraise of the Buddha;(7)he speaks dispraise of the Dhamma;(8)he speaks dispraise of the Sangha.
When a lay follower possesses these eight qualities,the Sangha,if it so wishes,may overturn the almsbowl on him.
"Bhikkhus,when a lay follower possesses eight qualities,the Sangha,if it so wishes,may turn the almsbowl upright on him.
What eight?
(1)He does not try to prevent bhikkhus from acquiring gains;(2)he does not try to bring harm to bhikkhus;(3)he does not try to prevent bhikkhus from residing [nearby];(4)he does not insult and revile bhikkhus;(5)he does not divide bhikkhus from each other;(6)he speaks praise of the Buddha;(7)he speaks praise of the Dhamma;(8)he speaks praise of the Sangha.
When a lay follower possesses these eight qualities,the Sangha,if it so wishes,may turn the almsbowl upright on him."
88(8)Lack of Confidence
"Bhikkhus,when a bhikkhu possesses eight qualities,lay followers,if they wish,may proclaim their lack of confidence in him.
Appasada.Mp:"When this has been proclaimed,they need not rise up from their seat for him,or pay homage to him,or go out to meet him,or give him gifts."What eight?
(1)He tries to prevent laypeople from acquiring gains;(2)he tries to bring harm to laypeople;(3)he insults and reviles laypeople;(4)he divides laypeople from each other;(5)he speaks dispraise of the Buddha;(6)he speaks dispraise of the Dhamma;(7)he speaks dispraise of the Sangha; (8)they see him at an improper resort:
Mp mentions the"five unsuitable resorts,"probably a reference to those at 5:102.
When a bhikkhu possesses these eight qualities,lay followers,if they wish,may proclaim their lack of confidence in him.[346]
"Bhikkhus,when a bhikkhu possesses eight qualities,layfollowers,if they wish,may proclaim their confidence in him:
What eight?
(1)He does not try to prevent laypeople from acquiring gains;(2)he does not try to bring harm to laypeople;
(3)he does not insult and revile laypeople;(4)he does not divide laypeople from each other;(5)he speaks praise of the Buddha;
(6)he speaks praise of the Dhamma;(7)he speaks praise of the
Sangha;(8)they see him at a [proper]resort.
When a bhikkhu possesses these eight qualities,lay followers,if they wish,may proclaim their confidence in him."
89(9)Reconciliation
"Bhikkhus,when a bhikkhu possesses eight qualities,the Sangha,if it wishes,may enjoin an act of reconciliation on him.
Patisaraniyakamma.When this is imposed,the bhikkhu must go to the householder,accompanied by another bhikkhu,and apologize to him.If he fails to win the householder's forgiveness,his companion should try to reconcile them.The background story is at Vin II15-18,with the legal stipulations at Vin II18-21.For details,see Thānissaro 2007b:407-11.
What eight?
(1)He tries to prevent laypeople from acquiring
gains;(2)he tries to bring harm to laypeople;(3)he insults and reviles laypeople;(4)he divides laypeople from each other;(5)he speaks dispraise of the Buddha;(6)he speaks dispraise of the Dhamma;(7)he speaks dispraise of the Sangha;(8)he does not fulfill a legitimate promise to laypeople.
When a bhikkhu possesses these eight qualities,the Sangha,if it wishes,may enjoin an act of reconciliation on him.
"Bhikkhus,when a bhikkhu possesses eight qualities,the Sangha,if it wishes,may revoke an act of reconciliation [previously imposed on him].
What eight?
(1)He does not try to prevent laypeople from acquiring gains;(2)he does not try to bring harm to laypeople;(3)he does not insult and revile laypeople;(4)he does not divide laypeople from each other;(5)he speaks praise of the Buddha;347he speaks praise of the Dhamma;(7)he speaks praise of the Sangha;(8)he fulfills a legitimate promise to laypeople.
When a bhikkhu possesses these eight qualities,the Sangha,if it wishes,may revoke an act of reconciliation [previously imposed on him]."
90(10)Behavior
"Bhikkhus,a bhikkhu charged with aggravated misconductTassapapiyasikakamma.The grounds for this penalty are discussed at Vin II85-86.See,too,Thānissaro2007a:549-51,where it is rendered "further-punishment transaction."According to the origin story,this penalty is imposed on a bhikkhu who speaks evasively or reacts aggressively when charged with a grave offense(an offense of the sanghadisesa class)and then admits to it only under pressure.should behave rightly with respect to eight principles.
(1)He should not give full ordination;(2)he should not give dependence; See pp.1732-33,note 1085.(3)he should not have a novice attend upon him;
(4)he should not accept an agreement to serve as an exhorter of bhikkhunis;(5)even if he is agreed upon,he should not exhort bhikkhunis;(6)he should not accept any agreement [to serve asan officer] in the Sangha;(7)he should not be placed in any chief position;(8)he should not give rehabilitation [in a case]with that root. Na ca tena mulena outthapetabbo.Mp says:"He does not get to do an act of rehabilitation [in a case]that takes that root"(tammulamt katvā abbhanakammami katum na labhati).The exact meaning is unclear.I follow Brahmali's suggestion that mula here is "the root offense,"that is,the original offense that led to the formal charge of aggravated misconduct.
A bhikkhu charged with aggravated misconduct should behave rightly with respect to these eight principles."