English
mindfulness that is not established does not become established, the mind that is not concentrated does not become concentrated, the defilements that are not exhausted do not go to exhaustion, and the unsurpassed security from bondage that is not attained is not attained. And these requisites for life that should be obtained by one gone forth – robes, almsfood, lodging, requisites for the sick, medicines – these are obtained without difficulty. Therefore, monks, that monk should reflect thus: ‘Indeed, I dwell dependent on this person. While I dwell dependent on this person, mindfulness that is not established does not become established, the mind that is not concentrated does not become concentrated, the defilements that are not exhausted do not go to exhaustion, and the unsurpassed security from bondage that is not attained is not attained. And these requisites for life that should be obtained by one gone forth – robes, almsfood, lodging, requisites for the sick, medicines – these are obtained without difficulty. But I did not go forth from home to homelessness for the sake of robes, nor for the sake of almsfood… nor for the sake of lodging… nor for the sake of requisites for the sick, medicines, did I go forth from home to homelessness. Yet, while I dwell dependent on this person, mindfulness that is not established does not become established, the mind that is not concentrated does not become concentrated, the defilements that are not exhausted do not go to exhaustion, and the unsurpassed security from bondage that is not attained is not attained.’ Therefore, monks, even after considering, that person should be left after asking, he should not be followed. 197. Here, monks, a monk (a certain person…) He dwells relying on a person. While he dwells relying on that person, mindfulness not established becomes established, the uncomposed mind becomes composed, unexhausted defilements go to exhaustion, and the unreached supreme security from bondage is attained. And these requisites for life to be obtained by a renunciant – robes, almsfood, lodging, medicine for the sick – these are obtained with difficulty. Then, monks, that bhikkhu should reflect thus: ‘I indeed dwell relying on this person. While I dwell relying on this person, mindfulness not established becomes established, the uncomposed mind becomes composed, unexhausted defilements go to exhaustion, and the unreached supreme security from bondage is attained by me. And these requisites for life to be obtained by a renunciant – robes, almsfood, lodging, medicine for the sick – these are obtained with difficulty. But I did not go forth from home to homelessness for the sake of robes, nor for almsfood… nor for lodging… nor for medicine for the sick did I go forth from home to homelessness. Yet, while I dwell relying on this person, mindfulness not established becomes established, the uncomposed mind becomes composed, unexhausted defilements go to exhaustion, and the unreached supreme security from bondage is attained by me.’ Therefore, monks, that bhikkhu should follow that person, even if it means being counted as such, he should not depart. 198. ‘‘Here, monks, a bhikkhu dwells relying on a certain person. While he dwells relying on that person, mindfulness not established becomes established, the uncomposed mind becomes composed, unexhausted defilements go to exhaustion, and the unreached supreme security from bondage is attained. And these, indeed, by a renunciant, life’s re- necessities are to be sought – robes, almsfood, lodgings, medicines for the sick – these are obtained with little difficulty. Then, bhikkhus, that bhikkhu should reflect thus: ‘I dwell dependent on this person. While I dwell dependent on this person, mindfulness that was not present arises, the mind that was not concentrated becomes concentrated, the defilements that were not exhausted go to exhaustion, and I attain the unsurpassed security from bondage that I had not yet attained. And those necessities for life that are to be sought by one gone forth – robes, almsfood, lodgings, medicines for the sick – these are obtained with little difficulty.’ Then, bhikkhus, that person should be followed for as long as life lasts, one should not depart, even if being pushed away.” This the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One’s words. The Vanapattha Sutta, the seventh, is finished. 8. The Madhupiṇḍika Sutta 199. Thus have I heard – At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu, in the Nigrodha Park. Then the Blessed One, in the morning, having dressed, and taking his bowl and robe, entered Kapilavatthu for alms. Having wandered for alms in Kapilavatthu, after his meal, having returned from his almsround, he approached the Great Wood for a day’s abiding. Having entered the Great Wood, he sat down for a day’s abiding at the root of a beluva creeper. Now Daṇḍapāṇi the Sakyan, walking about, wandering about, approached the Great Wood. Having entered the Great Wood, he approached the beluva creeper, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and amiable talk, he stood to one side, leaning on his staff. Standing to one side, Daṇṇapāṇi the Sakyan said this to the Blessed One: “What does the recluse proclaim? What does he teach?” “As it is "Indeed, friend, in the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, I do not dispute with anyone in the world. And just as perceptions do not follow that brahmin who lives disengaged from sensual pleasures, who is without doubt, whose remorse is cut off, who is without craving for existence or non-existence— such, friend, is my teaching, such is my declaration." When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, raised his three-pronged brow on his forehead, leaned on his staff, and departed. 200. Then the Blessed One, having risen from seclusion in the evening, approached the Nigrodha Grove; having approached, he sat down on the seat prepared. Having sat down, the Blessed One addressed the bhikkhus: "Here, bhikkhus, in the forenoon, having dressed, and taking my bowl and robe, I entered Kapilavatthu for alms. Having wandered for alms in Kapilavatthu, after my meal, having returned from my alms round, I approached the Great Wood for my day's abiding. Having plunged into the Great Wood, I sat for my day's abiding at the root of a beluva sapling. Daṇḍapāṇi the Sakyan, bhikkhus, walking about, wandering about, approached the Great Wood. Having plunged into the Great Wood, he approached the beluva sapling, where I was; having approached, he exchanged greetings with me. Having exchanged courteous and memorable talk, he stood to one side, leaning on his staff. Standing to one side, bhikkhus, Daṇḍapāṇi the Sakyan said this to me: 'What does the ascetic teach? What does he declare?' When this was said, bhikkhus, I said this to Daṇḍapāṇi the Sakyan: 'Indeed, friend, in the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, I do not dispute with anyone in the world. And just as perceptions do not follow that brahmin who lives disengaged from sensual pleasures, who is without doubt, whose remorse is cut off, who is without craving for existence or non-existence— such, friend, is my teaching, such is my unconcealed." "When this was said, monks, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, raised three furrows on his forehead, leaned on his staff, and departed." 201. When this was said, a certain monk said to the Blessed One: "What does the Blessed One proclaim, Lord, that he does not contend with anyone in the world, with its devas, Māras, and Brahmās, with its ascetics and brahmins, with its devas and humans? And how is it, Lord, that the Blessed One, dwelling disengaged from sensual pleasures, is not followed by perceptions for that brahmin who is free from doubt, whose anxiety is cut off, whose craving for existence and non-existence is gone?" "From whatever source, monk, the proliferation of perceptions and notions arise for a person. If there is nothing to delight in there, nothing to speak of there, nothing to cling to there, that is the end of the latent tendency to lust, that is the end of the latent tendency to aversion, that is the end of the latent tendency to views, that is the end of the latent tendency to doubt, that is the end of the latent tendency to conceit, that is the end of the latent tendency to craving for existence, that is the end of the latent tendency to ignorance. That is the end of taking up staffs, taking up weapons, quarrels, disputes, arguments, 'you-you' accusations, slander, and false speech. There, these evil, unwholesome states cease without remainder." This the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling. 202. Then, not long after the Blessed One had departed, it occurred to those monks: "The Blessed One, friends, has given us a brief summary, without elaborating on its meaning, and has risen from his seat and entered the dwelling, saying: 'From whatever source, monk, the proliferation of perceptions and notions arise for a person. If there is nothing to delight in there, nothing to speak of there, nothing to cling to there, that is the end of the latent tendency to lust... there, these evil, unwholesome states cease without remainder.' Who now could elaborate on the meaning of this brief summary given by the Blessed One, whose meaning was not elaborated upon?" Then it occurred to those monks: – "Indeed, this venerable Mahākaccāna is praised by the Teacher, and esteemed by the wise fellow monastics. And the venerable Mahākaccāna is able to elaborate in detail the meaning of this brief statement given by the Blessed One,