English
"Friend, this Majjhima Nikāya is difficult to manage. While reciting the Mūlapaṇṇāsa, the Majjhimapaṇṇāsa comes to mind; while reciting that, the Uparipaṇṇāsa. Where then is your meditation subject?" "Venerable sir, having received a meditation subject from you, I will not look at the scriptures again." Having taken the meditation subject, he did not recite for nineteen years. In the twentieth year, he attained Arahantship. Then, to the bhikkhus who had come for recitation, he said, "Friends, it has been twenty years since I looked at the scriptures, but I am well-versed in them, so begin!" And from beginning to end, there was not even a doubt about a single letter. The Elder Nāgatthera, residing in Karuḷiyagiri, also abandoned the scriptures for eighteen years and taught the Dhātukathā to the bhikkhus. When they compared it with the village-dwelling elders, not a single question arose out of order. Also in the Mahāvihāra, the Elder Cūḷābhaya, known as Tipiṭaka, the commentator having received their support, I shall revise the Three Piṭakas in the assembly of the five Nikāyas. He had a golden drum beaten. The Saṅgha of bhikkhus said: "Whose teachers' support is this? Let him speak of his own teachers' support. Otherwise, we will not allow him to speak." His preceptor also asked him, when he came to his attendance: "Friend, did you have the drum beaten?" "Yes, venerable sir." "For what reason?" "I shall revise the Pariyatti (scriptures), venerable sir." "Friend Abhaya, how do the teachers say this passage?" "They say it thus, venerable sir." The elder rejected it. Again, by various other ways, he said three times: "They say it thus, venerable sir." The elder rejected everything and said: "Friend, the path of the teachers was indeed first spoken by you. But because it was not received from the mouth of the teachers, you could not establish it as 'the teachers say it thus.' Go and listen from your own teachers." "Where, venerable sir, shall I go?" "Beyond the Gaṅgā, in the Rohaṇa district, at the Tulādhāra mountain monastery, resides an elder named Mahādhammarakkhita, who knows all the scriptures. Go to him." "Very well, venerable sir," he said, and having paid homage to the elder, he went with five hundred bhikkhus to that elder, paid homage, and sat down. The elder asked: "Why have you come?" "To hear the Dhamma, venerable sir." "Friend Abhaya, they ask me about the Dīgha and Majjhima Nikāyas from time to time. But the rest, for about thirty years, I have not looked at before. However, you may revise it with me at night. I will explain it to you during the day." He said, "Very well, venerable sir," and did so. Having built a great pavilion at the entrance to the monastery, the villagers came day by day to hear the Dhamma. The elder revised at night. Explaining it during the day, he gradually completed the teaching. Then, sitting on a mat near Abhaya Thera, he said: "Friend, tell me my meditation subject." "Venerable sir, what are you saying? Did I not hear it from you yourself? What could I tell you that you do not know?" What is this? Then the elder said to him, "This, friend, is the path of one who has gone." Indeed, Elder Abhaya was then a stream-enterer. Then, having given him a meditation subject, and having come back, he heard that the elder, while expounding the Dhamma in the Brazen Palace, had attained Parinibbana. Having heard, (he said) "Bring, friend, the robe," and put on the robe. "Fitting, friend, is the Arahantship path of our teacher. Our teacher, friend, is upright and noble. He, sitting on a mat near his Dhamma-disciple, said, 'Tell me my meditation subject.' Fitting, friend, is the Arahantship path of the elder." For such ones, attachment is not an impediment. Power means mundane power. Indeed, it is difficult to manage, like a baby lying on its back, or like young crops. It is broken by a mere trifle. But it is an impediment to insight, not to concentration, because it is attained after attaining concentration. Therefore, by one who desires insight, the impediment of power should be cut off; by others, it remains. This is, for now, the elaboration on impediments. Description of the Giver of Meditation Subjects 42. "Having approached a good friend who gives a meditation subject" - here, there are two kinds of meditation subjects: universal meditation subjects and protective meditation subjects. Among these, universal meditation subjects are loving-kindness towards the community of monks and others, and mindfulness of death. Some also say the perception of impurity. Indeed, by a monk practicing meditation, first, having delimited, loving-kindness should be developed towards the monks within the boundary, (thinking) "May they be happy, free from ill-will." Then towards the deities within the boundary. Then towards the rulers in the alms-round village. Then, including the people there, towards all beings. Indeed, by his loving-kindness towards the community of monks, he generates gentle-mindedness in his co-residents. Then they become easy to live with for him. By his loving-kindness towards the boundary deities, he becomes well-protected by deities with gentle and soft minds, through righteous protection. By his loving-kindness towards the rulers in the alms-round village, he is well-protected by rulers with gentle and soft minds, through righteous protection. his requisites are complete. There, among humans, with minds purified by loving-kindness, he wanders unmolested by them. Towards all beings, with loving-kindness, he moves unimpeded everywhere. Reflecting on the recollection of death, "I must surely die," he abandons unwholesome seeking, and with ever-increasing urgency, he lives without slackness. For one whose mind is familiar with the perception of impurity, even divine objects do not overpower the mind with greed. Thus, because of its great benefit, it is called "all-purpose meditation object," meaning that it should be sought and desired everywhere, and it is also the foundation for the practice of diligent effort. Among the forty meditation objects, that which is suitable for one's temperament, because it must be constantly maintained by that person, and because it is the foundation for higher and higher meditative development, is called "protective meditation object." Thus, whoever gives these two kinds of meditation objects is called a "giver of meditation objects." That giver of meditation objects is a good friend. "Beloved, revered, venerable, one who speaks and is patient with speech; one who speaks profound discourse, and does not assign to an improper place." (A.N. 7.37) A good friend is one endowed with such qualities, who is entirely benevolent, and stands on the side of progress. From such sayings as, "Indeed, Ananda, by relying on a good friend, beings subject to birth are liberated from birth," (S.N. 1.129; 5.2) the Perfectly Enlightened Buddha himself is the good friend complete in all aspects. Therefore, when he is present, the meditation object received from that Blessed One is well-received. But when he has attained final Nibbāna, it is proper to receive it from whichever of the eighty great disciples is still living. If he is not present, one should develop the fourfold or fivefold jhānas based on the meditation object one wishes to receive, and having developed insight with jhāna as its foundation, it should be received from a Arahant who has attained the destruction of defilements. But does an Arahant proclaim himself, "I am an Arahant"? What is to be said? He knows the state of being a doer. And reveals. Did not Thera Assagutta, knowing "this one is a meditator," for a monk who had begun meditation, spread a piece of leather in the sky, and sitting there cross-legged, teach the meditation? Therefore, if one obtains an Arahant, that is good. If one does not obtain one, then from the foremost among these: Non-returners, Once-returners, Stream-enterers, ordinary people who have attained jhānas, holders of the Three Piṭakas, holders of the Two Piṭakas, or holders of one Piṭaka. Even if there is no holder of one Piṭaka, if someone is proficient in even one collection with its commentary, and is conscientious, from him it should be taken. For such a tradition-bearer, a preserver of the lineage, a guardian of the tradition, a teacher, is like the teacher's own mind, not according to his own opinion. Therefore, the ancient Theras said three times: "The conscientious one will preserve, the conscientious one will preserve!" Here, the Arahants and others mentioned before teach only the path they themselves have attained. But a learned one, having approached various teachers, and having clarified his learning and inquiries, having discerned the suttas and reasons from here and there, having combined what is suitable and unsuitable, like a great elephant going through a dense place, showing the great path, will teach the meditation. Therefore, having approached such a meditation-giving spiritual friend, and having performed the proper conduct towards him, the meditation should be taken. But if one obtains this in one monastery, that is good. If one does not obtain it, one should go to where he resides. And one going should not go with unwashed and unanointed feet, wearing sandals, carrying an umbrella, having others carry oil flasks, honey, molasses, etc., and surrounded by disciples. But having fulfilled the traveler's duties, having taken one's own bowl and robes oneself, and on the way, into whatever monastery one enters, performing the proper conduct everywhere, with light requisites, becoming one of extreme austerity, should one go. By one entering that monastery, already on the way, having caused a tooth-stick to be made permissible. Having taken it, one should enter. And one should not enter another precinct, thinking, "I will rest for a moment, wash my feet, anoint myself, etc., and then go to the teacher." Why? For if there were monks there