English
It is with such a monk, friend Sāriputta, that the Gosiṅga Sāla-tree Wood would shine.'" "Excellent, excellent, Sāriputta! Just as Kassapa would explain, so he would explain rightly. For Kassapa, Sāriputta, himself is a forest dweller and praises forest dwelling; himself is an alms-food eater and praises alms-food eating; himself is a rag-robe wearer and praises rag-robe wearing; himself is a three-robe wearer and praises three-robe wearing; himself is of few wishes and praises few wishes; himself is content and praises contentment; himself is secluded and praises seclusion; himself is unentangled and praises non-entanglement; himself is energetic and praises the arousal of energy; himself is endowed with virtue and praises the endowment of virtue; himself is endowed with concentration and praises the endowment of concentration; himself is endowed with wisdom and praises the endowment of wisdom; himself is endowed with liberation and praises the endowment of liberation; himself is endowed with knowledge and vision of liberation and praises the endowment of knowledge and vision of liberation." 343. "When this was said, I, venerable sir, said to Venerable Mahāmoggallāna: 'Venerable Mahākassapa, friend Moggallāna, has explained according to his own insight. Now we ask Venerable Mahāmoggallāna... ...with what kind of monk, friend Moggallāna, would the Gosiṅga Sāla-tree Wood shine?' When this was said, venerable sir, Venerable Mahāmoggallāna said to me: 'Here, friend Sāriputta, two monks discuss the Abhidhamma. They question each other, They, having been asked questions by one another, answer, and do not falter, and their talk is about the Dhamma. "By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Wood shine." "Excellent, excellent, Sāriputta! Just as Moggallāna would explain rightly, so you explain. For Moggallāna, Sāriputta, is a Dhamma-speaker." 344. When this was said, Venerable Mahāmoggallāna said to the Blessed One: "Then, venerable sir, I said to Venerable Sāriputta: 'Indeed, friend Sāriputta, we have all explained according to our own inspiration. Now we ask Venerable Sāriputta: 'Delightful, friend Sāriputta, is the Gosiṅga Sāla-tree Wood, the moonlit night, the sāla trees are all in full bloom, divine fragrances, I think, are wafting. By what kind of monk, friend Sāriputta, would the Gosiṅga Sāla-tree Wood shine?' When this was said, venerable sir, Venerable Sāriputta said to me: 'Here, friend Moggallāna, a monk controls his mind, and the monk is not controlled by his mind. Whatever attainment of dwelling he wishes to dwell in during the forenoon, in that attainment of dwelling he dwells during the forenoon; whatever attainment of dwelling he wishes to dwell in during midday, in that attainment of dwelling he dwells during midday; whatever attainment of dwelling he wishes to dwell in during the evening, in that attainment of dwelling he dwells during the evening. Just as, friend Moggallāna, a king or a royal minister might have a chest full of garments of various colors. Whatever pair of garments he wishes to wear during the forenoon, that same pair of garments he would wear during the forenoon; whatever pair of garments he wishes to wear during midday, that same pair of garments he would wear during midday; whatever pair of garments he wishes to wear during the evening, that and that same pair of robes he would wear in the evening. Just so, friend Moggallāna, a bhikkhu controls his mind, and is not controlled by his mind. Whatever meditative attainment he wishes to dwell in during the morning, in that meditative attainment he dwells in the morning; whatever meditative attainment he wishes to dwell in during midday, in that meditative attainment he dwells at midday; whatever meditative attainment he wishes to dwell in during the evening, in that meditative attainment he dwells in the evening. It is with such a bhikkhu, friend Moggallāna, that the Gosinga Sāla-tree wood would shine." "Excellent, excellent, Moggallāna! Just as Sāriputta would explain, so have you rightly explained. For Sāriputta, Moggallāna, controls his mind, and is not controlled by his mind. Whatever meditative attainment he wishes to dwell in during the morning, in that meditative attainment he dwells in the morning; whatever meditative attainment he wishes to dwell in during midday, in that meditative attainment he dwells at midday; whatever meditative attainment he wishes to dwell in during the evening, in that meditative attainment he dwells in the evening." 345. Thus spoken, Venerable Sāriputta said to the Blessed One: "Whose well-spoken word is it, Venerable Sir?" "All of you, Sāriputta, have spoken well in your turn. But listen also to me, as to what kind of bhikkhu would make the Gosinga Sāla-tree wood shine. Here, Sāriputta, a bhikkhu, having returned from his alms-round after his meal, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him— 'I will not break this posture until my mind is liberated from the taints without clinging.' It is with such a bhikkhu, Sāriputta, that the Gosinga Sāla-tree wood would shine." This is what the Blessed One said. Those venerable ones rejoiced in the Blessed One's words. The Great Gosinga Discourse, the second, is concluded. 3. The Great Cowherd Discourse Thus have I heard: On one occasion the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's monastery. Thereupon the Blessed One addressed the monks, "Monks!" "Venerable sir!" those monks replied to the Blessed One. The Blessed One spoke thus: "Monks, a cowherd endowed with eleven qualities is incapable of tending a herd of cattle and making it prosper. Which eleven? Here, monks, a cowherd is not one who knows forms, is not skilled in characteristics, is not one who removes flies, is not one who covers wounds, is not one who makes smoke, does not know the ford, does not know the drinking place, does not know the path, is not skilled in pasturage, and is one who milks completely. Those bulls that are fathers of the herd, leaders of the herd, he does not honor with extra veneration. Monks, a cowherd endowed with these eleven qualities is incapable of tending a herd of cattle and making it prosper. In the same way, monks, a monk endowed with eleven qualities is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Which eleven? Here, monks, a monk is not one who knows forms, is not skilled in characteristics, is not one who removes flies, is not one who covers wounds, is not one who makes smoke, does not know the ford, does not know the drinking place, does not know the path, is not skilled in pasturage, and is one who milks completely. Those monks who are elders, long-practiced, long-ordained, fathers of the Sangha, leaders of the Sangha, he does not honor with extra veneration. "And how, monks, is a monk not one who knows forms? Here, monks, a monk does not understand any form whatsoever, all form, as 'the four great elements, and the form derived from the four great elements.' and form dependent on clinging does not know as it really is. Thus, monks, a monk is not a knower of form. And how, monks, is a monk not skilled in characteristics? Here, monks, a monk does not know as it really is: 'The fool is characterized by action, the wise person is characterized by action.' Thus, monks, a monk is not skilled in characteristics. And how, monks, is a monk not a remover of annoyance? Here, monks, a monk endures an arisen thought of sensual desire; he does not abandon it, does not dispel it, does not make an end of it, does not bring it to non-existence. An arisen thought of ill-will... an arisen thought of harming... any evil unwholesome states that have arisen, he endures them; he does not abandon them, does not dispel them, does not make an end of them, does not bring them to non-existence. Thus, monks, a monk is not a remover of annoyance. And how, monks, is a monk not a concealer of a wound? Here, monks, having seen a form with the eye, a monk grasps at its general appearance, grasps at its details. Because of which, while the eye faculty remains unguarded, evil unwholesome states of covetousness and displeasure might flow in upon him, he does not practice for its restraint, he does not guard the eye faculty, he does not undertake the restraint of the eye faculty. Having heard a sound with the ear... having smelled a smell with the nose... having tasted a taste with the tongue... having felt a tactile sensation with the body... having cognized a mental phenomenon with the mind, he grasps at its general appearance, grasps at its details. Because of which, while the mind faculty remains unguarded, evil unwholesome states of covetousness and displeasure might flow in upon him, he does not practice for its restraint, he does not guard the mind faculty, he does not undertake the restraint of the mind faculty. Thus, monks, a monk is not a concealer of a wound. And how, monks, is a monk not a maker of smoke? Here, monks, a monk does not teach the Dhamma, as he has heard it, as he has learned it, in detail to others. He is a pointer. Thus, monks, a bhikkhu is not a maker of smoke. And how, monks, does a bhikkhu not know the ford? Here, monks, a bhikkhu does not approach, from time to time, those bhikkhus who are learned, who have come to the tradition, who are knowers of Dhamma, knowers of Vinaya, knowers of the mātikās, and question them, and inquire – ‘How is this, venerable sir? What is the meaning of this?’ To him, those venerable ones do not reveal what is unrevealed, nor do they make plain what is not made plain, nor do they dispel his doubts concerning various points of doubt in the Dhamma. Thus, monks, a bhikkhu does not know the ford. And how, monks, does a bhikkhu not know the drink? Here, monks, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught,