English
…and sat down to one side. The Venerable Migajāla then said to the Blessed One: ‘‘‘Living alone, living al- "One who dwells," Venerable Sir, it is said. "To what extent, indeed, Venerable Sir, does one dwell alone, and to what extent, moreover, does one dwell with a second?" "There are, Migajāla, forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, exciting lust. If a bhikkhu delights in them, welcomes them, clings to them and remains. For him, delighting in them, welcoming them, clinging to them and remaining, delight arises. When there is delight, there is attachment. When there is attachment, there is entanglement. Indeed, Migajāla, a bhikkhu entangled by the fetter of delight is called one who dwells with a second. There are... There are, Migajāla, tastes cognizable by the tongue, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, exciting lust. If a bhikkhu delights in them, welcomes them, clings to them and remains. For him, delighting in them, welcoming them, clinging to them and remaining, delight arises. When there is delight, there is attachment. When there is attachment, there is entanglement. Indeed, Migajāla, a bhikkhu entangled by the fetter of delight is called one who dwells with a second. And a bhikkhu dwelling thus, Migajāla, even if he frequents remote forest and jungle dwellings, quiet, free from noise, with secluded winds, fit for human seclusion, suitable for meditation; yet he is called one who dwells with a second. What is the reason for that? Craving is his second, and it is not abandoned by him. Therefore, he is called one who dwells with a second." "And there are, Migajāla, forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, exciting lust. If a bhikkhu does not delight in them, does not welcome them, does not cling to them and remain. For him, not delighting in them, not welcoming them, not clinging to them and remaining, delight ceases. When there is no delight, there is no attachment. When there is no attachment, there is no entanglement. Indeed, Migajāla, a bhikkhu disengaged from the fetter of delight is called one who dwells alone. ... And there are, Migajāla, tastes cognizable by the tongue... ...and there are... O, Migajāla, mind-cognizable phenomena are desirable, agreeable, pleasant, lovely, connected with sensual pleasure, and enticing. If a bhikkhu does not delight in them, does not welcome them, does not remain attached to them. For him, not delighting in them, not welcoming them, not remaining attached to them, delight ceases. When delight is absent, attachment does not arise; when attachment is absent, bondage does not arise. A bhikkhu, Migajāla, disjoined from the fetter of delight, is called one who dwells alone. And such a bhikkhu, Migajāla, even if he dwells near a village, surrounded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and their disciples, he is still called one who dwells alone. For what reason? Craving is his second, and that is abandoned by him. Therefore, he is called one who dwells alone. The First. 2. The Second Migajāla Sutta Then Venerable Migajāla approached the Blessed One... Seated to one side, Venerable Migajāla said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "There are, Migajāla, forms cognizable by the eye, desirable, agreeable, pleasant, lovely, connected with sensual pleasure, and enticing. If a bhikkhu delights in them, welcomes them, remains attached to them. For him, delighting in them, welcoming them, remaining attached to them, delight arises. From the arising of delight comes the arising of suffering, I say, Migajāla... And there are, Migajāla, tastes cognizable by the tongue... And there are, Migajāla, mind-cognizable phenomena, desirable, agreeable, pleasant, lovely, connected with sensual pleasure, and enticing. If a bhikkhu delights in them, welcomes them, remains attached to them. For him, delighting in them, welcoming them, remaining attached to them, delight arises. From the arising of delight comes the arising of suffering, I say, Migajāla. And there are, Migajāla, forms cognizable by the eye, desirable, agreeable, pleasant, lovely, connected with sensual pleasure... are desirable, pleasing, agreeable, dear, connected with sensuality, and enticing. If a monk does not delight in them, does not welcome them, does not remain engrossed in them, then for him, not delighting, not welcoming, not remaining engrossed, delight ceases. With the cessation of delight, suffering ceases, Migajāla, I say. ... And there are, Migajāla, tastes cognizable by the tongue, desirable, pleasing... ... And there are, Migajāla, mental phenomena cognizable by the mind, desirable, pleasing, agreeable, dear, connected with sensuality, and enticing. If a monk does not delight in them, does not welcome them, does not remain engrossed in them, then for him, not delighting, not welcoming, not remaining engrossed, delight ceases. With the cessation of delight, suffering ceases, Migajāla, I say.” Then Venerable Migajāla, having rejoiced in and approved of the Blessed One’s words, rose from his seat, bowed to the Blessed One, circumambulated him, and departed. Then Venerable Migajāla, dwelling alone, secluded, diligent, ardent, and resolute, not long thereafter— for the sake of which sons of good families rightly go forth from home to homelessness— that unsurpassed goal of the holy life, he realized for himself with direct knowledge in this very life, and having attained it, he dwelt therein. He understood: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Migajāla became one of the Arahants. The Second. 3. The First Samiddhi on Māra’s Question Sutta 65. At one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Then Venerable Samiddhi approached the Blessed One... ... and said to the Blessed One: “‘Māra, Māra’ it is said, venerable sir. To what extent, venerable sir, is there Māra, or a designation of Māra?” “Where there is, Samiddhi, the eye, there are forms, there is eye-consciousness, there are phenomena cognizable by eye-consciousness, therein there is Māra or a designation of Māra. There is the ear, there are sounds, there is ear-consciousness, there are phenomena cognizable by ear-consciousness, therein there is Māra or a designation of Māra. or designation. There is a nose, there are smells, there is nose-consciousness, there are phenomena cognizable by nose-consciousness, there is there Māra or Māra's designation. There is a tongue, there are tastes, there is tongue-consciousness, there are phenomena cognizable by tongue-consciousness, there is there Māra or Māra's designation. There is a body, there are tactile objects, there is body-consciousness, there are phenomena cognizable by body-consciousness, there is there Māra or Māra's designation. There is a mind, there are mental objects, there is mind-consciousness, there are phenomena cognizable by mind-consciousness, there is there Māra or Māra's designation. “But where, Samiddhi, there is no eye, there are no forms, there is no eye-consciousness, there are no phenomena cognizable by eye-consciousness, there is there no Māra or Māra's designation. There is no ear… there is no nose… there is no tongue, there are no tastes, there is no tongue-consciousness, there are no phenomena cognizable by tongue-consciousness, there is there no Māra or Māra's designation. There is no body… There is no mind, there are no mental objects, there is no mind-consciousness, there are no phenomena cognizable by mind-consciousness, there is there no Māra or Māra's designation.” The third. 4. The Discourse on Samiddhi's Question about a Being 66. “ ‘A being, a being,’ it is said, venerable sir. To what extent, venerable sir, is there a being or a designation of a being?”… The fourth. 5. The Discourse on Samiddhi's Question about Suffering 67. “ ‘Suffering, suffering,’ it is said, venerable sir. To what extent, venerable sir, is there suffering or a designation of suffering?”… The fifth. 6. The Discourse on Samiddhi's Question about the World 68. “ ‘The world, the world,’ it is said, venerable sir. To what extent, venerable sir, is there the world or a designation of the world?” “Where, Samiddhi, there is an eye, there are forms, there is eye-consciousness, there are phenomena cognizable by eye-consciousness, there is there the world or a designation of the world… there is a tongue… there is a mind, there are mental objects, a there is mind-consciousness, there are phenomena cognizable by mind-consciousness, there is a world or a designation of a world there. “But where, Samiddhi, there is no eye, there are no forms, there is no eye-consciousness, there are no phenomena cognizable by eye-consciousness, there is no world or designation of a world there… …there is no tongue… …there is no mind, there are no phenomena, there is no mind-consciousness, there are no phenomena cognizable by mind-consciousness, there is no world or designation of a world there.” The Sixth. 7. Upasena and the Viper Sutta 69. At one time, the venerable Sāriputta and the venerable Upasena were staying in Rājagaha, in Sītavana, at the Snake-head Cave. Now at that time, a viper had fallen on the venerable Upasena’s body. Then the venerable Upasena addressed the bhikkhus: “Come, friends, lift this body of mine onto a bed and carry it outside. Before this body scatters right here, like a heap of chaff.”