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31.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālike pabbate.
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I have heard that on one occasion the Blessed One was staying among the Cālikans, at Cālikā Mountain.
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Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.
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And on that occasion Ven. Meghiya was his attendant.
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Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
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Then Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, stood to one side.
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Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – "icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitu"nti.
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As he was standing there he said to the Blessed One, “I would like to go into Jantu Village for alms.”
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"Yassadāni tvaṃ, meghiya, kālaṃ maññasī"ti.
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“Then do, Meghiya, what you think it is now time to do.”
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Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi.
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Then in the early morning, Ven. Meghiya adjusted his under robe and–carrying his bowl & robes–went into Jantu Village for alms.
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Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] Addasā kho āyasmā meghiyo [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (ka.)] anucaṅkamamāno anuvicaramāno [anuvicaramāno addasā kho (sī. syā. pī.), anuvicaramāno addasa (ka.)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ.
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Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up & down along the bank of the river to exercise his legs, he saw a pleasing, charming mango grove.
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Disvānassa etadahosi – "pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ [idaṃ padaṃ videsapotthakesu natthi, aṅguttarepi] ramaṇīyaṃ.
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Seeing it, the thought occurred to him: “How pleasing & charming this mango grove!
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Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya.
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It’s enough for a young man of good family intent on exertion to exert himself [in meditation].
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Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā"ti.
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If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove.”
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Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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So Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –
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As he was sitting there he said to the Blessed One,
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"Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ.
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“Just now, in the early morning, I adjusted my under robe and–carrying my bowl & robes–went into Jantu Village for alms.
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Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ [upasaṅkamitvā (sabbattha)].
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Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River.
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Addasaṃ kho ahaṃ, bhante [upasaṅkamitvā (sabbattha)], kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno [anuvicaramāno addasaṃ (sabbattha)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ.
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As I was walking up & down along the bank of the river to exercise my legs, I saw a pleasing, charming mango grove.
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Disvāna me etadahosi – 'pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ ramaṇīyaṃ.
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Seeing it, the thought occurred to me: ‘How pleasing & charming this mango grove!
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Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya.
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It’s enough for a young man of good family intent on exertion to exert himself [in meditation].
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Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā'ti.
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If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove.’
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Sace maṃ, bhante, bhagavā anujānāti [anujāneyya (a. ni. 9.3)], gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā"ti.
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If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
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Evaṃ vutte, bhagavā āyasmantaṃ meghiyaṃ etadavoca – "āgamehi tāva, meghiya, ekakamhi [ekakamhā (sī. pī.), ekakomhi (syā.)] tāva, yāva aññopi koci bhikkhu āgacchatī"ti.
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When this was said, the Blessed One responded to Ven. Meghiya, “As long as I am still alone, stay here until another monk comes.”
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Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – "bhagavato, bhante, natthi kiñci uttari [uttariṃ (sī. syā. kaṃ. pī.)] karaṇīyaṃ, natthi katassa vā paticayo.
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A second time, Ven. Meghiya said to the Blessed One, “Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done.
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Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo.
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I, however, have something further to do, and something further to add to what I have done.
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Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā"ti.
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If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
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Dutiyampi kho bhagavā āyasmantaṃ meghiyaṃ etadavoca – "āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī"ti.
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A second time, the Blessed One responded to Ven. Meghiya, “As long as I am still alone, stay here until another monk comes.”
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Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – "bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa vā paticayo.
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A third time, Ven. Meghiya said to the Blessed One, “Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done.
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Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo.
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I, however, have something further to do, and something further to add to what I have done.
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Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā"ti.
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If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
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"Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma?
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“As you are talking about exertion, Meghiya, what can we say?
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Yassadāni tvaṃ, meghiya, kālaṃ maññasī"ti.
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Do what you think it is now time to do.”
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Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. pī.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
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Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango grove. On arrival, having gone deep into the grove, he sat down at the root of a certain tree for the day’s abiding.
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Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko [vitakkoti (sī. pī. ka.)].
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Now while Ven. Meghiya was staying in the mango grove, he was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.
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Atha kho āyasmato meghiyassa etadahosi – "acchariyaṃ vata bho, abbhutaṃ vata bho!
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The thought occurred to him: “How amazing! How astounding!
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Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā.
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Even though it was through faith that I went forth from home to the homeless life,
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Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena".
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still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.”
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Atha kho āyasmā meghiyo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – "idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko.
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As he was sitting there he said to the Blessed One, “Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.
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Tassa mayhaṃ, bhante, etadahosi – 'acchariyaṃ vata, bho, abbhutaṃ vata, bho!
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The thought occurred to me: ‘How amazing! How astounding!
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Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā.
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Even though it was through faith that I went forth from home to the homeless life,
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Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena"'.
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still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.’”
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"Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti.
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“Meghiya, in one whose awareness-release is still immature, five qualities bring it to maturity.
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Katame pañca?
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Which five?
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"Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
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“There is the case where a monk has admirable people as friends, companions, & colleagues.
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Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripākāya saṃvattati.
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In one whose awareness-release is still immature, this is the first quality that brings it to maturity.
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"Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
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“Furthermore, the monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
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Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripākāya saṃvattati.
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In one whose awareness-release is still immature, this is the second quality that brings it to maturity.
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"Puna caparaṃ, meghiya, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.
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“Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.
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Aparipākāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripākāya saṃvattati.
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In one whose awareness-release is still immature, this is the third quality that brings it to maturity.
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"Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya [uppādāya (syā.)], thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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“Furthermore, he keeps his persistence aroused for abandoning unskillful [mental] qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
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Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripākāya saṃvattati.
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In one whose awareness-release is still immature, this is the fourth quality that brings it to maturity.
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"Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
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“Furthermore, he is discerning, endowed with the discernment related to arising & passing away–noble, penetrating, leading to the right ending of stress.
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Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripākāya saṃvattati.
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In one whose awareness-release is still immature, this is the fifth quality that brings it to maturity.
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Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṃvattanti.
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“Meghiya, in one whose awareness-release is still immature, these are the five qualities that bring it to maturity.
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"Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.
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“Meghiya, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
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"Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.
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“When a monk has admirable people as friends & colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.
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"Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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“When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities–steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
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"Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
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“When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with the discernment relating to arising & passing away–noble, penetrating, leading to the right ending of stress.
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"Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.
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“And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon passion. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off thinking. He should develop the perception of inconstancy so as to uproot the conceit, ‘I am.’1 For a monk perceiving inconstancy, the perception of not-self is made steady.
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Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna"nti.
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One perceiving not-self attains the uprooting of the conceit, ‘I am’–unbinding right in the here-&-now.”
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Khuddā vitakkā sukhumā vitakkā,
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Little thoughts, subtle thoughts,
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Anugatā [anuggatā (sī. ka. aṭṭhakathāyaṃ pāṭhantaraṃ)] manaso uppilāvā [ubbilāpā (sī. syā. pī.)] ;
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when followed, stir up the heart.
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Ete avidvā manaso vitakke,
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Not comprehending the thoughts of the heart,
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Hurā huraṃ dhāvati bhantacitto.
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one runs here & there, the mind out of control.
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"Ete ca vidvā manaso vitakke,
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But comprehending the thoughts of the heart,
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Ātāpiyo saṃvaratī satīmā;
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one who is ardent, mindful, restrains them.
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Anugate manaso uppilāve,
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When, followed, they stir up the heart,
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Asesamete pajahāsi buddho"ti. paṭhamaṃ;
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one awakened lets them go without trace.
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