(This article is part of a series: šMN 125 restoration project )
I discovered a pretty big error in MN 125 a while back.
This can be seen when you compare it with the agama parallel MA 198.
The cause of the error, was that MN 125 has an elision of the gradual training sequence from MN 107, culminating in 4 jhanas and 3 vedas (3 higher knowledges of 6ab abhinna).
But when the Theravada elders inserted the non elided portion of the gradual training sequence from MN 107, they neglected to re insert the corresponding parts of the elephant gradual training from the beginning of MN 125. Comparing with MA 198 it's obvious what each part of the elephant training matches which part of the monk training.
Here's is an archive of the pali + english (mostly B. sujato trans.) of the standard cst4 Burmese canon buggy version of MN 125.
I'm going to fix the sutta and insert the elephant training sections with the corresponding monk training sections in the next couple of days.
4š☸ CattÄri Ariya-saccaį¹ åč諦
MN 125
- MN 125 Danta-bhūmi
- tamed levels
- (prince J. doesn’t think that teaching can lead to ekagga citta)
- (simile of well trained elephants)
- (simile of standing on mountain seeing clearly)
- (simile of training wild elephant)
- (Buddha is like the wild elephant trainer)
- (renounce, shave head, work on sīla)
- (guard sense doors)
- (moderation in eating)
- (wakefulness)
- (S&S: sati & sampajÄno)
- (5niv hindrance removal)
- (4sp satipatthana nonstop, like elephant tethered to post)
- (do 4sp with no kÄma-vitakka/thoughts of sensuality)
- (skip first jhÄna, go directly to 2nd jhÄna, since first jhÄna can have thoughts connected to Dhamma)
- (imperturbability/ÄneƱjappatte, the dynamic form of 4th jhÄna)
- (#4 of 6: higher knowledge of reviewing past lives)
- (#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)
- (#6 of 6: higher knowledge of destruction of Äsavas, i.e. arahant)
- (mark of sammÄ samÄdhi is khamo/patient endurance of any unpleasant experience)
- tamed levels
MN 125 Danta-bhūmi
tamed levels
(derived from B. Sujato 2018/12) | |
Dantabhūmisutta | The Level of the Tamed |
Evaį¹ me sutaį¹— | So I have heard. |
ekaį¹ samayaį¹ bhagavÄ rÄjagahe viharati veįø·uvane kalandakanivÄpe. | At one time the Buddha was staying near RÄjagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tena kho pana samayena aciravato samaį¹uddeso araƱƱakuį¹ikÄyaį¹ viharati. | Now at that time the novice Aciravata was staying in a wilderness hut. |
Atha kho jayaseno rÄjakumÄro jaį¹
ghÄvihÄraį¹ anucaį¹
kamamÄno anuvicaramÄno yena aciravato samaį¹uddeso tenupasaį¹
kami; upasaį¹
kamitvÄ aciravatena samaį¹uddesena saddhiį¹ sammodi. | Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him. |
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho jayaseno rÄjakumÄro aciravataį¹ samaį¹uddesaį¹ etadavoca: | When the greetings and polite conversation were over, he sat down to one side and said to Aciravata: |
“Sutaį¹ metaį¹, bho aggivessana: | “Master Aggivessana, I have heard that |
‘idha bhikkhu appamatto ÄtÄpÄ« pahitatto viharanto phuseyya cittassa ekaggatan’”ti. | a monk who meditates diligently, keenly, and resolutely can experience unification of mind.” |
“Evametaį¹, rÄjakumÄra, evametaį¹, rÄjakumÄra. | “That’s so true, Prince! That’s so true! |
Idha bhikkhu appamatto ÄtÄpÄ« pahitatto viharanto phuseyya cittassa ekaggatan”ti. | A monk who meditates diligently, keenly, and resolutely can experience unification of mind.” |
“SÄdhu me bhavaį¹ aggivessano yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ desetÅ«”ti. | “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.” |
“Na kho te ahaį¹, rÄjakumÄra, sakkomi yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ desetuį¹. | “I’m not competent to do so, Prince. |
AhaƱca hi te, rÄjakumÄra, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ deseyyaį¹, tvaƱca me bhÄsitassa atthaį¹ na ÄjÄneyyÄsi; so mamassa kilamatho, sÄ mamassa vihesÄ”ti. | For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.” |
“Desetu me bhavaį¹ aggivessano yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹. | “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. |
AppevanÄmÄhaį¹ bhoto aggivessanassa bhÄsitassa atthaį¹ ÄjÄneyyan”ti. | Hopefully I will understand the meaning of what you say.” |
“Deseyyaį¹ kho te ahaį¹, rÄjakumÄra, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹. | “Then I shall teach you. |
Sace me tvaį¹ bhÄsitassa atthaį¹ ÄjÄneyyÄsi, iccetaį¹ kusalaį¹; | If you understand the meaning of what I say, that’s good. |
no ce me tvaį¹ bhÄsitassa atthaį¹ ÄjÄneyyÄsi, yathÄsake tiį¹į¹heyyÄsi, na maį¹ tattha uttariį¹ paį¹ipuccheyyÄsÄ«”ti. | If not, then leave each to his own, and do not question me about it further.” |
“Desetu me bhavaį¹ aggivessano yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹. | “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. |
Sace ahaį¹ bhoto aggivessanassa bhÄsitassa atthaį¹ ÄjÄnissÄmi, iccetaį¹ kusalaį¹; | If I understand the meaning of what you say, that’s good. |
no ce ahaį¹ bhoto aggivessanassa bhÄsitassa atthaį¹ ÄjÄnissÄmi, yathÄsake tiį¹į¹hissÄmi, nÄhaį¹ tattha bhavantaį¹ aggivessanaį¹ uttariį¹ paį¹ipucchissÄmÄ«”ti. | If not, then I will leave each to his own, and not question you about it further.” |
(prince J. doesn’t think that teaching can lead to ekagga citta)
Atha kho aciravato samaį¹uddeso jayasenassa rÄjakumÄrassa yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ desesi. | Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. |
Evaį¹ vutte, jayaseno rÄjakumÄro aciravataį¹ samaį¹uddesaį¹ etadavoca: | When he had spoken, Jayasena said to him: |
“aį¹į¹hÄnametaį¹, bho aggivessana, anavakÄso yaį¹ bhikkhu appamatto ÄtÄpÄ« pahitatto viharanto phuseyya cittassa ekaggatan”ti. | “It is impossible, Master Aggivessana, it cannot happen that a monk who meditates diligently, keenly, and resolutely can experience unification of mind.” |
Atha kho jayaseno rÄjakumÄro aciravatassa samaį¹uddesassa aį¹į¹hÄnataƱca anavakÄsataƱca pavedetvÄ uį¹į¹hÄyÄsanÄ pakkÄmi. | Having declared that this was impossible, Jayasena got up from his seat and left. |
Atha kho aciravato samaį¹uddeso acirapakkante jayasene rÄjakumÄre yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. | Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side, |
Ekamantaį¹ nisinno kho aciravato samaį¹uddeso yÄvatako ahosi jayasenena rÄjakumÄrena saddhiį¹ kathÄsallÄpo taį¹ sabbaį¹ bhagavato Ärocesi. | and informed the Buddha of all they had discussed. |
Evaį¹ vutte, bhagavÄ aciravataį¹ samaį¹uddesaį¹ etadavoca: | When he had spoken, the Buddha said to him: |
“‘taį¹ kutettha, aggivessana, labbhÄ. | “How could it possibly be otherwise, Aggivessana? |
Yaį¹ taį¹ nekkhammena ƱÄtabbaį¹ nekkhammena daį¹į¹habbaį¹ nekkhammena pattabbaį¹ nekkhammena sacchikÄtabbaį¹ taį¹ vata jayaseno rÄjakumÄro kÄmamajjhe vasanto kÄme paribhuƱjanto kÄmavitakkehi khajjamÄno kÄmapariįø·Ähena pariįøayhamÄno kÄmapariyesanÄya ussuko Ʊassati vÄ dakkhati vÄ sacchi vÄ karissatÄ«’ti—netaį¹ į¹hÄnaį¹ vijjati. | Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. |
(simile of well trained elephants)
SeyyathÄpissu, aggivessana, dve hatthidammÄ vÄ assadammÄ vÄ godammÄ vÄ sudantÄ suvinÄ«tÄ, dve hatthidammÄ vÄ assadammÄ vÄ godammÄ vÄ adantÄ avinÄ«tÄ. | Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. |
Taį¹ kiį¹ maƱƱasi, aggivessana, | What do you think, Aggivessana? |
ye te dve hatthidammÄ vÄ assadammÄ vÄ godammÄ vÄ sudantÄ suvinÄ«tÄ, api nu te dantÄva dantakÄraį¹aį¹ gaccheyyuį¹, dantÄva dantabhÅ«miį¹ sampÄpuį¹eyyun”ti? | Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?” |
“Evaį¹, bhante”. | “Yes, sir.” |
“Ye pana te dve hatthidammÄ vÄ assadammÄ vÄ godammÄ vÄ adantÄ avinÄ«tÄ, api nu te adantÄva dantakÄraį¹aį¹ gaccheyyuį¹, adantÄva dantabhÅ«miį¹ sampÄpuį¹eyyuį¹, seyyathÄpi te dve hatthidammÄ vÄ assadammÄ vÄ godammÄ vÄ sudantÄ suvinÄ«tÄ”ti? | “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” |
“No hetaį¹, bhante”. | “No, sir.” |
“Evameva kho, aggivessana, ‘yaį¹ taį¹ nekkhammena ƱÄtabbaį¹ nekkhammena daį¹į¹habbaį¹ nekkhammena pattabbaį¹ nekkhammena sacchikÄtabbaį¹ taį¹ vata jayaseno rÄjakumÄro kÄmamajjhe vasanto kÄme paribhuƱjanto kÄmavitakkehi khajjamÄno kÄmapariįø·Ähena pariįøayhamÄno kÄmapariyesanÄya ussuko Ʊassati vÄ dakkhati vÄ sacchi vÄ karissatÄ«’ti—netaį¹ į¹hÄnaį¹ vijjati. | “In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. |
(simile of standing on mountain seeing clearly)
SeyyathÄpi, aggivessana, gÄmassa vÄ nigamassa vÄ avidÅ«re mahÄpabbato. | Suppose there was a big mountain not far from a town or village. |
Tamenaį¹ dve sahÄyakÄ tamhÄ gÄmÄ vÄ nigamÄ vÄ nikkhamitvÄ hatthavilaį¹
ghakena yena so pabbato tenupasaį¹
kameyyuį¹; upasaį¹
kamitvÄ eko sahÄyako heį¹į¹hÄ pabbatapÄde tiį¹į¹heyya, eko sahÄyako uparipabbataį¹ Äroheyya. | And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak. |
Tamenaį¹ heį¹į¹hÄ pabbatapÄde į¹hito sahÄyako uparipabbate į¹hitaį¹ sahÄyakaį¹ evaį¹ vadeyya: | Then the one standing at the foot would say to the one at the peak: |
‘yaį¹, samma, kiį¹ tvaį¹ passasi uparipabbate į¹hito’ti? | ‘My friend, what do you see, standing there at the peak?’ |
So evaį¹ vadeyya: | They’d reply: |
‘passÄmi kho ahaį¹, samma, uparipabbate į¹hito ÄrÄmarÄmaį¹eyyakaį¹ vanarÄmaį¹eyyakaį¹ bhÅ«mirÄmaį¹eyyakaį¹ pokkharaį¹Ä«rÄmaį¹eyyakan’ti. | ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ |
So evaį¹ vadeyya: | But the other would say: |
‘aį¹į¹hÄnaį¹ kho etaį¹, samma, anavakÄso yaį¹ tvaį¹ uparipabbate į¹hito passeyyÄsi ÄrÄmarÄmaį¹eyyakaį¹ vanarÄmaį¹eyyakaį¹ bhÅ«mirÄmaį¹eyyakaį¹ pokkharaį¹Ä«rÄmaį¹eyyakan’ti. | ‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’ |
Tamenaį¹ uparipabbate į¹hito sahÄyako heį¹į¹himapabbatapÄdaį¹ orohitvÄ taį¹ sahÄyakaį¹ bÄhÄyaį¹ gahetvÄ uparipabbataį¹ ÄropetvÄ muhuttaį¹ assÄsetvÄ evaį¹ vadeyya: | So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say: |
‘yaį¹, samma, kiį¹ tvaį¹ passasi uparipabbate į¹hito’ti? | ‘My friend, what do you see, standing here at the peak?’ |
So evaį¹ vadeyya: | They’d reply: |
‘passÄmi kho ahaį¹, samma, uparipabbate į¹hito ÄrÄmarÄmaį¹eyyakaį¹ vanarÄmaį¹eyyakaį¹ bhÅ«mirÄmaį¹eyyakaį¹ pokkharaį¹Ä«rÄmaį¹eyyakan’ti. | ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ |
So evaį¹ vadeyya: | They’d say: |
‘idÄneva kho te, samma, bhÄsitaį¹—mayaį¹ evaį¹ ÄjÄnÄma— | ‘Just now I understood you to say: |
aį¹į¹hÄnaį¹ kho etaį¹ samma, anavakÄso yaį¹ tvaį¹ uparipabbate į¹hito passeyyÄsi ÄrÄmarÄmaį¹eyyakaį¹ vanarÄmaį¹eyyakaį¹ bhÅ«mirÄmaį¹eyyakaį¹ pokkharaį¹Ä«rÄmaį¹eyyakan’ti. | “It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.” |
IdÄneva ca pana te bhÄsitaį¹ mayaį¹ evaį¹ ÄjÄnÄma: | But now you say: |
‘passÄmi kho ahaį¹, samma, uparipabbate į¹hito ÄrÄmarÄmaį¹eyyakaį¹ vanarÄmaį¹eyyakaį¹ bhÅ«mirÄmaį¹eyyakaį¹ pokkharaį¹Ä«rÄmaį¹eyyakan’ti. | “Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’ |
So evaį¹ vadeyya: | They’d say: |
‘tathÄ hi panÄhaį¹, samma, iminÄ mahatÄ pabbatena Ävuto daį¹į¹heyyaį¹ nÄddasan’ti. | ‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’ |
Ato mahantatarena, aggivessana, ‘avijjÄkhandhena jayaseno rÄjakumÄro Ävuto nivuto ophuį¹o pariyonaddho. | But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed. |
So vata yaį¹ taį¹ nekkhammena ƱÄtabbaį¹ nekkhammena daį¹į¹habbaį¹ nekkhammena pattabbaį¹ nekkhammena sacchikÄtabbaį¹ taį¹ vata jayaseno rÄjakumÄro kÄmamajjhe vasanto kÄme paribhuƱjanto kÄmavitakkehi khajjamÄno kÄmapariįø·Ähena pariįøayhamÄno kÄmapariyesanÄya ussuko Ʊassati vÄ dakkhati vÄ sacchi vÄ karissatÄ«’ti—netaį¹ į¹hÄnaį¹ vijjati. | Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. |
Sace kho taį¹, aggivessana, jayasenassa rÄjakumÄrassa imÄ dve upamÄ paį¹ibhÄyeyyuį¹, anacchariyaį¹ te jayaseno rÄjakumÄro pasÄ«deyya, pasanno ca te pasannÄkÄraį¹ kareyyÄ”ti. | It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” |
“Kuto pana maį¹, bhante, jayasenassa rÄjakumÄrassa imÄ dve upamÄ paį¹ibhÄyissanti anacchariyÄ pubbe assutapubbÄ, seyyathÄpi bhagavantan”ti? | “But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” |
(simile of training wild elephant)
“SeyyathÄpi, aggivessana, rÄjÄ khattiyo muddhÄvasitto nÄgavanikaį¹ Ämanteti: | “Suppose, Aggivessana, an anointed king was to address his elephant tracker: |
‘ehi tvaį¹, samma nÄgavanika, raƱƱo nÄgaį¹ abhiruhitvÄ nÄgavanaį¹ pavisitvÄ ÄraƱƱakaį¹ nÄgaį¹ atipassitvÄ raƱƱo nÄgassa gÄ«vÄyaį¹ upanibandhÄhÄ«’ti. | ‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’ |
‘Evaį¹, devÄ’ti kho, aggivessana, nÄgavaniko raƱƱo khattiyassa muddhÄvasittassa paį¹issutvÄ raƱƱo nÄgaį¹ abhiruhitvÄ nÄgavanaį¹ pavisitvÄ ÄraƱƱakaį¹ nÄgaį¹ atipassitvÄ raƱƱo nÄgassa gÄ«vÄyaį¹ upanibandhati. | ‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked. |
Tamenaį¹ raƱƱo nÄgo abbhokÄsaį¹ nÄ«harati. | The royal elephant leads the wild elephant out into the open; |
EttÄvatÄ kho, aggivessana, ÄraƱƱako nÄgo abbhokÄsaį¹ gato hoti. | and it’s only then that it comes out into the open, |
EtthagedhÄ hi, aggivessana, ÄraƱƱakÄ nÄgÄ yadidaį¹—nÄgavanaį¹. | for a wild bull elephant clings to the elephant wood. |
Tamenaį¹ nÄgavaniko raƱƱo khattiyassa muddhÄvasittassa Ärocesi: | Then the elephant tracker informs the king: |
‘abbhokÄsagato kho, deva, ÄraƱƱako nÄgo’ti. | ‘Sire, the wild elephant has come out into the open.’ |
Atha kho aggivessana, tamenaį¹ rÄjÄ khattiyo muddhÄvasitto hatthidamakaį¹ Ämantesi: | Then the king addresses his elephant trainer: |
‘ehi tvaį¹, samma hatthidamaka, ÄraƱƱakaį¹ nÄgaį¹ damayÄhi ÄraƱƱakÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya gÄmante abhiramÄpanÄya manussakantesu sÄ«lesu samÄdapanÄyÄ’ti. | ‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.’ |
‘Evaį¹, devÄ’ti kho, aggivessana, hatthidamako raƱƱo khattiyassa muddhÄvasittassa paį¹issutvÄ mahantaį¹ thambhaį¹ pathaviyaį¹ nikhaį¹itvÄ ÄraƱƱakassa nÄgassa gÄ«vÄyaį¹ upanibandhati ÄraƱƱakÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya gÄmante abhiramÄpanÄya manussakantesu sÄ«lesu samÄdapanÄya. | ‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans. |
Tamenaį¹ hatthidamako yÄ sÄ vÄcÄ nelÄ kaį¹į¹asukhÄ pemanÄ«yÄ hadayaį¹
gamÄ porÄ« bahujanakantÄ bahujanamanÄpÄ tathÄrÅ«pÄhi vÄcÄhi samudÄcarati. | He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. |
Yato kho, aggivessana, ÄraƱƱako nÄgo hatthidamakassa yÄ sÄ vÄcÄ nelÄ kaį¹į¹asukhÄ pemanÄ«yÄ hadayaį¹
gamÄ porÄ« bahujanakantÄ bahujanamanÄpÄ tathÄrÅ«pÄhi vÄcÄhi samudÄcariyamÄno sussÅ«sati, sotaį¹ odahati, aĆ±Ć±Ä cittaį¹ upaį¹į¹hÄpeti; | Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand. |
tamenaį¹ hatthidamako uttari tiį¹aghÄsodakaį¹ anuppavecchati. | So the elephant trainer rewards it with grass, fodder, and water. |
Yato kho, aggivessana, ÄraƱƱako nÄgo hatthidamakassa tiį¹aghÄsodakaį¹ paį¹iggaį¹hÄti, tatra hatthidamakassa evaį¹ hoti: | When the wild elephant accepts the grass, fodder, and water, the trainer knows: |
‘jÄ«vissati kho dÄni ÄraƱƱako nÄgo’ti. | ‘Now the wild elephant will survive!’ |
Tamenaį¹ hatthidamako uttari kÄraį¹aį¹ kÄreti: | Then he sets it a further task: |
‘Ädiya, bho, nikkhipa, bho’ti. | ‘Pick it up, sir! Put it down, sir!’ |
Yato kho, aggivessana, ÄraƱƱako nÄgo hatthidamakassa ÄdÄnanikkhepe vacanakaro hoti ovÄdappaį¹ikaro, tamenaį¹ hatthidamako uttari kÄraį¹aį¹ kÄreti: | When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task: |
‘abhikkama, bho, paį¹ikkama, bho’ti. | ‘Forward, sir! Back, sir!’ |
Yato kho, aggivessana, ÄraƱƱako nÄgo hatthidamakassa abhikkamapaį¹ikkamavacanakaro hoti ovÄdappaį¹ikaro, tamenaį¹ hatthidamako uttari kÄraį¹aį¹ kÄreti: | When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task: |
‘uį¹į¹haha, bho, nisÄ«da, bho’ti. | ‘Stand, sir! Sit, sir!’ |
Yato kho, aggivessana, ÄraƱƱako nÄgo hatthidamakassa uį¹į¹hÄnanisajjÄya vacanakaro hoti ovÄdappaį¹ikaro, tamenaį¹ hatthidamako uttari ÄneƱjaį¹ nÄma kÄraį¹aį¹ kÄreti, mahantassa phalakaį¹ soį¹įøÄya upanibandhati, tomarahattho ca puriso uparigÄ«vÄya nisinno hoti, samantato ca tomarahatthÄ purisÄ parivÄretvÄ į¹hitÄ honti, hatthidamako ca dÄ«ghatomarayaį¹į¹hiį¹ gahetvÄ purato į¹hito hoti. | When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance. |
So ÄneƱjaį¹ kÄraį¹aį¹ kÄriyamÄno neva purime pÄde copeti na pacchime pÄde copeti, na purimakÄyaį¹ copeti na pacchimakÄyaį¹ copeti, na sÄ«saį¹ copeti, na kaį¹į¹e copeti, na dante copeti, na naį¹
guį¹į¹haį¹ copeti, na soį¹įøaį¹ copeti. | While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk. |
So hoti ÄraƱƱako nÄgo khamo sattippahÄrÄnaį¹ asippahÄrÄnaį¹ usuppahÄrÄnaį¹ sarapattappahÄrÄnaį¹ bheripaį¹avavaį¹sasaį¹
khaįøiį¹įøimaninnÄdasaddÄnaį¹ sabbavaį¹
kadosanihitaninnÄ«takasÄvo rÄjÄraho rÄjabhoggo raƱƱo aį¹
ganteva saį¹
khaį¹ gacchati. | The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship. |
(Buddha is like the wild elephant trainer)
Evameva kho, aggivessana, idha tathÄgato loke uppajjati arahaį¹ sammÄsambuddho vijjÄcaraį¹asampanno sugato lokavidÅ« anuttaro purisadammasÄrathi satthÄ devamanussÄnaį¹ buddho bhagavÄ. | In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
So imaį¹ lokaį¹ sadevakaį¹ samÄrakaį¹ sabrahmakaį¹ sassamaį¹abrÄhmaį¹iį¹ pajaį¹ sadevamanussaį¹ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ pavedeti. | He realizes with his own insight this world—with its gods, MÄras and BrahmÄs, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
So dhammaį¹ deseti ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹, kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄseti. | He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. |
Taį¹ dhammaį¹ suį¹Äti gahapati vÄ gahapatiputto vÄ aƱƱatarasmiį¹ vÄ kule paccÄjÄto. | A householder hears that teaching, or a householder’s child, or someone reborn in some clan. |
So taį¹ dhammaį¹ sutvÄ tathÄgate saddhaį¹ paį¹ilabhati. | They gain faith in the Realized One, |
So tena saddhÄpaį¹ilÄbhena samannÄgato iti paį¹isaƱcikkhati: | and reflect: |
‘sambÄdho gharÄvÄso rajÄpatho, abbhokÄso pabbajjÄ. | ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
Nayidaį¹ sukaraį¹ agÄraį¹ ajjhÄvasatÄ ekantaparipuį¹į¹aį¹ ekantaparisuddhaį¹ saį¹
khalikhitaį¹ brahmacariyaį¹ carituį¹. | It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
YannÅ«nÄhaį¹ kesamassuį¹ ohÄretvÄ kÄsÄyÄni vatthÄni acchÄdetvÄ agÄrasmÄ anagÄriyaį¹ pabbajeyyan’ti. | Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ |
(renounce, shave head, work on sīla)
So aparena samayena appaį¹ vÄ bhogakkhandhaį¹ pahÄya mahantaį¹ vÄ bhogakkhandhaį¹ pahÄya appaį¹ vÄ Ć±Ätiparivaį¹į¹aį¹ pahÄya mahantaį¹ vÄ Ć±Ätiparivaį¹į¹aį¹ pahÄya kesamassuį¹ ohÄretvÄ kÄsÄyÄni vatthÄni acchÄdetvÄ agÄrasmÄ anagÄriyaį¹ pabbajati. | After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
EttÄvatÄ kho, aggivessana, ariyasÄvako abbhokÄsagato hoti. | And it’s only then that a noble disciple comes out into the open, |
EtthagedhÄ hi, aggivessana, devamanussÄ yadidaį¹—paƱca kÄmaguį¹Ä. | for gods and humans cling to the five kinds of sensual stimulation. |
Tamenaį¹ tathÄgato uttariį¹ vineti: | Then the Realized One guides them further: |
‘ehi tvaį¹, bhikkhu, sÄ«lavÄ hohi, pÄtimokkhasaį¹varasaį¹vuto viharÄhi ÄcÄragocarasampanno, aį¹umattesu vajjesu bhayadassÄvÄ«, samÄdÄya sikkhassu sikkhÄpadesÅ«’ti. | ‘Come, monk, be ethical and restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’ |
(guard sense doors)
Yato kho, aggivessana, ariyasÄvako sÄ«lavÄ hoti, pÄtimokkhasaį¹varasaį¹vuto viharati ÄcÄragocarasampanno aį¹umattesu vajjesu bhayadassÄvÄ«, samÄdÄya sikkhati sikkhÄpadesu, tamenaį¹ tathÄgato uttariį¹ vineti: | When they have ethical conduct, the Realized One guides them further: |
‘ehi tvaį¹, bhikkhu, indriyesu guttadvÄro hohi, cakkhunÄ rÅ«paį¹ disvÄ mÄ nimittaggÄhÄ« … pe … | ‘Come, monk, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. … |
(yathÄ gaį¹akamoggallÄnasuttante, evaį¹ vitthÄretabbÄni.) | (This should be expanded as in MN 107, the Discourse with MoggallÄna the Accountant.) |
(moderation in eating)
(wakefulness)
(S&S: sati & sampajÄno)
(5niv hindrance removal)
(4sp satipatthana nonstop, like elephant tethered to post)
So ime paƱca nÄ«varaį¹e pahÄya cetaso upakkilese paƱƱÄya dubbalÄ«karaį¹e | They give up these five hindrances, corruptions of the heart that weaken wisdom. |
kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹. | Then they meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
VedanÄsu … pe … | They meditate observing an aspect of feelings … |
citte … | mind … |
dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹. | principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
SeyyathÄpi, aggivessana, hatthidamako mahantaį¹ thambhaį¹ pathaviyaį¹ nikhaį¹itvÄ ÄraƱƱakassa nÄgassa gÄ«vÄyaį¹ upanibandhati ÄraƱƱakÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya gÄmante abhiramÄpanÄya manussakantesu sÄ«lesu samÄdapanÄya; | It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans. |
evameva kho, aggivessana, ariyasÄvakassa ime cattÄro satipaį¹į¹hÄnÄ cetaso upanibandhanÄ honti gehasitÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya gehasitÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya gehasitÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya ƱÄyassa adhigamÄya nibbÄnassa sacchikiriyÄya. | In the same way, a noble disciple has these four kinds of remembering meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to complete the procedure and to realize nirvana. |
(do 4sp with no kÄma-vitakka/thoughts of sensuality)
Tamenaį¹ tathÄgato uttariį¹ vineti: | Then the Realized One guides them further: |
‘ehi tvaį¹, bhikkhu, kÄye kÄyÄnupassÄ« viharÄhi, mÄ ca kÄmÅ«pasaį¹hitaį¹ vitakkaį¹ vitakkesi. | ‘Come, monk, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures. |
VedanÄsu … | Meditate observing an aspect of feelings … |
citte … | mind … |
dhammesu dhammÄnupassÄ« viharÄhi, mÄ ca kÄmÅ«pasaį¹hitaį¹ vitakkaį¹ vitakkesÄ«’ti. | principles, but don’t think thoughts connected with sensual pleasures.’ |
(skip first jhÄna, go directly to 2nd jhÄna, since first jhÄna can have thoughts connected to Dhamma)
So vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ … | As the directed-thought and evaluation are stilled, they enter and remain in the second jhÄna … |
tatiyaį¹ jhÄnaį¹ … | third jhÄna … |
catutthaį¹ jhÄnaį¹ upasampajja viharati. | fourth jhÄna. |
(imperturbability/ÄneƱjappatte, the dynamic form of 4th jhÄna)
So evaį¹ samÄhite citte parisuddhe pariyodÄte anaį¹
gaį¹e vigatÅ«pakkilese mudubhÅ«te kammaniye į¹hite ÄneƱjappatte pubbenivÄsÄnussatiƱÄį¹Äya cittaį¹ abhininnÄmeti. | When their mind has become undistractified-&-lucidified in samÄdhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
(#4 of 6: higher knowledge of reviewing past lives)
So anekavihitaį¹ pubbenivÄsaį¹ anussarati, seyyathidaį¹—ekampi jÄtiį¹ dvepi jÄtiyo … pe … iti sÄkÄraį¹ sauddesaį¹ anekavihitaį¹ pubbenivÄsaį¹ anussarati. | They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. And so they recollect their many kinds of past lives, with features and details. |
(#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)
So evaį¹ samÄhite citte parisuddhe pariyodÄte anaį¹
gaį¹e vigatÅ«pakkilese mudubhÅ«te kammaniye į¹hite ÄneƱjappatte sattÄnaį¹ cutÅ«papÄtaƱÄį¹Äya cittaį¹ abhininnÄmeti. | When their mind has become undistractified-&-lucidified in samÄdhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
So dibbena cakkhunÄ visuddhena atikkantamÄnusakena satte passati cavamÄne upapajjamÄne hÄ«ne paį¹Ä«te suvaį¹į¹e dubbaį¹į¹e, sugate duggate … pe … yathÄkammÅ«page satte pajÄnÄti. | With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. |
(#6 of 6: higher knowledge of destruction of Äsavas, i.e. arahant)
So evaį¹ samÄhite citte parisuddhe pariyodÄte anaį¹
gaį¹e vigatÅ«pakkilese mudubhÅ«te kammaniye į¹hite ÄneƱjappatte ÄsavÄnaį¹ khayaƱÄį¹Äya cittaį¹ abhininnÄmeti. | When their mind has become undistractified-&-lucidified in samÄdhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
So ‘idaį¹ dukkhan’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ dukkhasamudayo’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ dukkhanirodho’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄ’ti yathÄbhÅ«taį¹ pajÄnÄti; | They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
‘ime ÄsavÄ’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ Äsavasamudayo’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ Äsavanirodho’ti yathÄbhÅ«taį¹ pajÄnÄti, ‘ayaį¹ ÄsavanirodhagÄminÄ« paį¹ipadÄ’ti yathÄbhÅ«taį¹ pajÄnÄti. | They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
Tassa evaį¹ jÄnato evaį¹ passato kÄmÄsavÄpi cittaį¹ vimuccati, bhavÄsavÄpi cittaį¹ vimuccati, avijjÄsavÄpi cittaį¹ vimuccati. | Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
Vimuttasmiį¹ vimuttamiti ƱÄį¹aį¹ hoti. | When they’re freed, they know they’re freed. |
‘KhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄ’ti pajÄnÄti. | They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
(mark of sammÄ samÄdhi is khamo/patient endurance of any unpleasant experience)
So hoti bhikkhu khamo sÄ«tassa uį¹hassa jighacchÄya pipÄsÄya įøaį¹samakasavÄtÄtapasarÄ«sapasamphassÄnaį¹ duruttÄnaį¹ durÄgatÄnaį¹ vacanapathÄnaį¹, uppannÄnaį¹ sÄrÄ«rikÄnaį¹ vedanÄnaį¹ dukkhÄnaį¹ tibbÄnaį¹ kharÄnaį¹ kaį¹ukÄnaį¹ asÄtÄnaį¹ amanÄpÄnaį¹ pÄį¹aharÄnaį¹ adhivÄsakajÄtiko hoti | Such a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening. |
sabbarÄgadosamohanihitaninnÄ«takasÄvo Ähuneyyo pÄhuneyyo dakkhiį¹eyyo aƱjalikaraį¹Ä«yo anuttaraį¹ puƱƱakkhettaį¹ lokassa. | Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Mahallako cepi, aggivessana, raƱƱo nÄgo adanto avinÄ«to kÄlaį¹ karoti, ‘adantamaraį¹aį¹ mahallako raƱƱo nÄgo kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | If a royal bull elephant passes away untamed and untrained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away untamed. |
majjhimo cepi, aggivessana, raƱƱo nÄgo. | |
Daharo cepi, aggivessana, raƱƱo nÄgo adanto avinÄ«to kÄlaį¹ karoti, ‘adantamaraį¹aį¹ daharo raƱƱo nÄgo kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | |
evameva kho, aggivessana, thero cepi bhikkhu akhÄ«į¹Äsavo kÄlaį¹ karoti, ‘adantamaraį¹aį¹ thero bhikkhu kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | In the same way, if a monk passes away without having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away untamed. |
majjhimo cepi, aggivessana, bhikkhu. | |
Navo cepi, aggivessana, bhikkhu akhÄ«į¹Äsavo kÄlaį¹ karoti, ‘adantamaraį¹aį¹ navo bhikkhu kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati. | |
Mahallako cepi, aggivessana, raƱƱo nÄgo sudanto suvinÄ«to kÄlaį¹ karoti, ‘dantamaraį¹aį¹ mahallako raƱƱo nÄgo kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | If a royal bull elephant passes away tamed and trained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away tamed. |
majjhimo cepi, aggivessana, raƱƱo nÄgo … | |
daharo cepi, aggivessana, raƱƱo nÄgo sudanto suvinÄ«to kÄlaį¹ karoti, ‘dantamaraį¹aį¹ daharo raƱƱo nÄgo kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | |
evameva kho, aggivessana, thero cepi bhikkhu khÄ«į¹Äsavo kÄlaį¹ karoti, ‘dantamaraį¹aį¹ thero bhikkhu kÄlaį¹
kato’tveva saį¹
khaį¹ gacchati; | In the same way, if a monk passes away having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away tamed.” |
majjhimo cepi, aggivessana, bhikkhu. | |
Navo cepi, aggivessana, bhikkhu khÄ«į¹Äsavo kÄlaį¹ karoti, ‘dantamaraį¹aį¹ navo bhikkhu kÄlaį¹
kato’tveva saį¹
khaį¹ gacchatÄ«”ti. | |
Idamavoca bhagavÄ. | That is what the Buddha said. |
Attamano aciravato samaį¹uddeso bhagavato bhÄsitaį¹ abhinandÄ«ti. | Satisfied, the novice Aciravata was happy with what the Buddha said. |
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