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"This translation is reproduced by permission of the Pali Text Society which owns the copyright."
From:
Middle Length Sayings
Volume 1
Translated from the Pali by
I.B. Horner, M.A., Associate of Newham College, Cambridge
[1] THUS HAVE I HEARD: At one time the Lord[ ii ] was staying near Ukkatthá in the Subhaga Grove[ iii ] close to[ iv ] the great sál-tree. While he was there the Lord addressed the monks,[ v ] saying: "Monks.
"Revered One!"[ vi ], these monks answered the Lord in assent.
The Lord spoke thus:
"I will teach you, monks, the synopsis of the fundamentals of all things[ vii ] Listen, attend carefully, and I will speak."
"Yes, Lord," these monks answered the Lord in assent. The Lord spoke thus:
"This is a case, monks, where an uninstructed[ viii ] average person, taking no count of the pure ones,[ ix ] unskilled in the dhamma of the pure ones,[ x ] untrained[ xi ] in the dhamma of the pure ones, taking no count of the true men,[ xii ] unskilled in the dhamma of the true men, untrained in the dhamma of the true men, recognises extension[ xiii ] as extension;[ xiv ] having recognised extension as extension, he thinks of extension, he thinks (of self) in (regard to) extension, he thinks (of self as) extension, he thinks, ‘Extension is mine’[ xv ]--he rejoices in extension.[ xvi ] What is the reason for this? I say that is is not thoroughly understood by him.
He recognises liquid[ xvii ] as liquid . . . heat[ xviii ] as heat . . . motion[ xix ] as motion . . . beings[ xx ] . . . devas[ xxi ] . . . Pajápati[ xxii ] . . . Brahmá[ xxiii ] . . . the Radiant ones . . . the Lustrous ones . . . the Vehapphalá[ xxiv ](devas) . . . the Overlord[ xxv ] . . . the plane of infinite ether[ xxvi ] . . . the plane of infinite consciousness . . . [3] . . . the plane of no-thing . . . the plane of neither-perception-nor-non-perception . . . the seen[ xxvii ] as the seen . . . the heard . . . the sensed . . . the cognised . . . unity as unity[ xxviii ] . . . diversity as diversity . . . universality[ xxix ] as universality . . .[4] . . . he recognises nibbána[ xxx ] as nibbána; having recognised nibbána as nibbána, he thinks (of the self) in (regard to) nibbána, he thinks (of self as) nibbána, he thinks, ‘Nibbána is mine’--he rejoices in nibbána. What is the reason for this? I say that it is not thoroughly understood by him.
Monks, whatever monk is a learner,[ xxxi ] not attained to perfection,[ xxxii ] but who lives striving for the incomparable security from bondage, he intuitively knows extension as extension;[ xxxiii ] from intuitively knowing extension as extension, let him not think of extension, let him not think (of self) in (regard to) extension, let him not think (of self) as extension, let him not think, ‘Extension is mine’--let him not rejoice in extension. What is the reason for this? I say it is because it may be thoroughly understood by him.
(The same is repeated for liquid down to nibbána.)
Monks, whatever monk is one perfected,[ xxxiv ] canker-waned, who has lived the life,[ xxxv ] done what was to be done, laid down the burden,[ xxxvi ] attained his own goal, whose fetters of becoming[ xxxvii ] are utterly worn away, who is freed[ xxxviii ] by perfect profound knowledge--he too intuitively knows extension as extension; from intuitively knowing extension as extension, he does not think of extension, he does not think (of self) in (regard to) extension, he does not think (of self) as extension, he does not think, ‘Extension is mine.’--he does not rejoice in extension. What is the reason for this? I say it is because it is thoroughly understood by him.
(The same repeated for liquid down to nibbána.)
Monks, whatever monk is one perfected, canker-waned, who has lived the life, done what was to be done, laid down the burden, attained his own goal, whose fetters of becoming are utterly worn away, who is freed by perfect profound knowledge--he too [5] intuitively knows extension as extension . . . he does not rejoice in extension. What is the reason for this? It is because he is without attachment owing to the waning of attachment.
(The same repeated for liquid down to nibbána.)
(The same is repeated for extension down to nibbána, for each of the following.) . . . It is because he is without aversion owing to the waning of aversion. . . . It is because he is without confusion owing to the waning of confusion.
The Tathágata,[ xxxix ] monks, perfected one, fully Self-awakened One[ xl ] also intuitively knows extension as extension; from intuitively knowing extension as extension, he does not think of extension, he does not think (of self) in (regard to) extension, he does not think (of self) as extension, he does not think ‘Extension is mine’--he does not rejoice in extension. [6] What is the reason for this? I say it is because it is thoroughly understood[ l ] by the Tathágata.
(The same is repeated for liquid down to nibbána.)
And, monks, the Tathágata also, perfected one, fully Self-awakened One, intuitively knows extension as extension; from intuitively knowing extension as extension, he does not think of extension, he does not think (of self) in (regard to) extension, he does not think (of self) as extension, he does not think, ‘Extension is mine’--he does not rejoice in extension. What is the reason for this? It is because he, having known that delight is the root of anguish,[ li ] knows that from becoming[ lii ] there is birth, and that there is old age and dying for the being.[ liii ] Consequently I say, monks, that the Tathágata, by the waning of all cravings, by dispassion,[ liv ] by stopping, by abandoning, by completely renouncing, is wholly self-awakened to the incomparable full self-awakening."[ lv ]
(The same is repeated for liquid down to nibbána.)
Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.[ lvi ]
Discourse on the Synopsis of Fundamentals:
The First.
[i] Both múla and pariyáya are words of several meanings. MA. i. 16-17 expands the title into sabbadhammamúlapariyáya, a compound attributed to Gotama in his first speech in this Sutta. The Comy. Further says that the meaning is the breaking of pride; for the reason for this see p. ??, n. 46. Cf. Játaka No. 245, the Múlapariyáyajátaka, which is quoted at MA. i. 56-8.
[ii] Bhagavá. This means, according to MA. i. 10, esteemed, garu, esteemed in the world. Or garu may mean "teacher." Cf. Guru.
[iii] Vana. MA. i. 11 says a grove is of two kinds: one that is planted (by men) and one that is self-sown, or, growing on its own,--i.e. groves are cultivated or wild. To the former class belong, according to MA. i. 11, the Bamboo Grove, the Jeta Grove, etc.; to the latter the Blind Men’s Grove, the Great Grove, the Añjana Grove, etc. The Subhaga Grove is self-sown, or self-grown.
[iv] MA. i. 12=VA. i. 109 says múlam here means samípam, near, close.
[v] Part of the definition of "monk" at Vin. iii. 24 is quoted at MA. i. 13, which also states that the word "monk" is used (by the Buddha) in addressing his ordained disciples.
[vi] Bhadante, a term of respect.
[vii] Dhammá, an important word with several meanings, such as conditions, mental objects, states of mind, and things.
[viii] One who does not hear the teaching or tradition. Cf. S. iii, 3, 113; M.i. 7, 135, iii. 17; Dhs.1003, 1217.
[ix] Ariyánam, restricted at MA. i. 21 to Buddhas, Paccekabuddhas and disciples of Buddhas, "or here, just Buddhas are pure ones." Cf. S.v. 435, tathágato ariyo, tasmá ariyasaccánî ti vuccanti, "the Tathágata is pure, therefore they (the four truths) are called the pure truths (or the truths of the pure one(s))."
[x] According to MA. i. 22, this consists of the categories of the applications of mindfulness, and so on.
[xi] avinîta, untrained, not led, not disciplined, MA. i. 22 mentions two kinds of vinaya or discipline, that of restraint, and that of getting rid of. Each of these is further subdivided into a fivefold division.
[xii] Sappurisa. MA. i. 21 says that these are paccekabuddhas and disciples of tathágatas. Identified with the "pure ones" at MA. i. 21, 24.
[xiii] Pathavi, as a mahábhúta or dhátu, is an element, a undamental or essential part of every existing thing, meaning "extension." Its symbol is "earth." See Cpd. 155. MA. i. 25 gives four aspects of the word pathaví and says they are all to be taken into account here: the pathaví that (1) is a characteristic feature, (2) has ingredients or constituent parts, (3) is a subject for meditation, (4) that is so called by convention. On pathaví-dhátu see M. i. 185, also M. i. 329, 421, and Vism.352.
[xiv] All of these headings from "extension" down to "the Conqueror" occur also at M. i. 329.
[xv] Pathavim me, or "extension is in me" or "for me."
[xvi] MA. i. 29, "Who thinks in these ways is not able to get rid of his false view of or craving for extension. Who rejoices in extension rejoices in suffering. ‘I say that he who rejoices in suffering is not freed from suffering’" (quoting S. ii. 174).
[xvii] Symbolised by ápo, water. In distinction to pathaví, tejoand váyo, what is liquid or cohesive is intangible, but is that which unifies atoms. See M. i. 187 for analysis of this element, also M. i. 423. Cf. Vbh. 83; Vism.352.
[xviii] Tejo. This includes cold as well as heat. Vitalising energy and decay are due to this element. See M. i. 188, 424; Vism. 352.
[xix] Váyo, the wind, symbolising movement and motion. See Vbh. 84; Vism. 352; and M. i. 188-189, 424. MA. i. 31 says "these are four ways of regarding material shapes that are conceits and false views as to one’s own body: (1) to see material shape as self; (2) to see self in material shape; (3) to think self is other than material shape; (4) to see self as having material shape or material shape as in self. One is a view of annihilism, three are views of eternalism."
[xx] Bhútá. See Pts. i. 159. MA. i. 31 gives various kinds: that which is among the khandhas, those which are non-human, those which are among the (four) elements (symbolised by earth, water, heat, air), that which exists as a fact, that which is in one whose cankers are destroyed, creatures, and that which inhabits trees and so on. MA. i. 33 says that these ways of thinking about "beings" (sons and daughters, sheep and goats, cocks and swine, elephants, cows, horses, mares) arouse selfishness, affection and pride.
[xxi] MA. i. 33 says devas shine with the five strands of sense-pleasures or with their own natural power; they amuse themselves or they illumine. They are threefold: devas by convention (kings, queens, princes), those reborn or uprisen as devas (the Four Great Regents, and the devas beyond them), and the devas of purity (arahants whose cankers are destroyed). The second class is meant here.
[xxii] Here to be called Mára, so MA. i. 33. Usually Pajápati is the lord of creation, but the story given at MA. shows Mára pretending to be this. For the following classes of devas see Dígha Sta. 31 and M. Sta. 49.
[xxiii] MA. i. 34 gives Mahábrahmmá, tathágata, brahman, parents and best as synonyms.
[xxiv] Explained at MA. i. 35 as vipulá phalá, of extensive fruits, at the stage of the fourth jhána.
[xxv] Abhibhu. MA. i. 35 says that this is a synonym for being without perception--hence advanced in the contemplative process.
[xxvi] This and the three following planes, áyatana, are the fifth to the eighth of the nine stages in the contemplative process.
[xxvii] Dittha-suta-muta-viññáta. As at Vin. iv. 2. See B.D. ii. 166, n. 3. Dittha and suta mean seen and heard by both the physical and the deva-like (dibba) eye and ear.
[xxviii] Ekatta.
[xxvix] MA. i. 38 says, he thinks "great is my self . . . this self of mine is in everything."
[xxx] Here nibbána signifies the enjoyment of the five kinds of sensory pleasures. The "average man" regards these as the highest nibbána in this very life. Nibbána is therefore not being used here in its Buddhist sense.
[xxxi] The learner, "undergraduate," sekha, the one under training, here appears as the middle term between the average worldling, puthujjana, and the asekha, the adept, "graduate," who has no further need of training. Moreover the worldling does not understand, the learner may understand, the arahant does understand.
[xxxii] Appattamanasa. MA. i. 41 says that mánasa is of three kinds: rága, citta, arahatta (attachment, mind or consciousness, and arahantship or perfection), but here arahatta is meant. Cf. Appattamánasa at M. i. 477; S. i. 121, ii. 229, v. 327; A. ii.90; and pattamánasa at It. p. 76.
[xxxiii] Not by wrong perception as does the ordinary man, but by most excellent knowledge he knows intuitively that it is impermanent, ill, not-self.
[xxxiv] Arahant. See also M. i. 280.
[xxxv] MA. i. 42, "who has lived according to the ten ariyan modes." These are given at D. iii. 269.
[xxxvi] Ohitabhára. MA. i. 43 gives three burdens: the khandhas (constituents, components of the psycho-physical compound), the kilesas (impurities, defilements), and abhisankhára (material for rebirth). See also M. i. 139; A. iii. 85 on "the burden laid low," pannabhára.
[xxxvii] MA. i. 43 gives ten fetters which bind one to "becoming."
[xxxviii] MA. i. 43 gives two kinds of freedom: freedom of mind, and nibbána.
[xxxix] Tathágata. according to MA. i. 45 the Lord is a Tathágata for eight reasons. Other Comys. Give much the same. It is therefore impossible to find one English word to convey all these meanings.
[xl] Because he is thoroughly or perfectly, sammá, awakened to all things, and of himself, sámam, (i.e. not with another’s help), he is thoroughly awakened, sammásambuddha, MA. i. 52. For full discussion of this compound see Vism. I. 198.
[l] MA. i. 52 here reads pariññátantam, thoroughly understood to the end (or, to the full), while the text reads pariññátam, which the Comy also recognises.
[li] MA. i. 52 calls dukkha the five khandhas. Dukkha is therefore deep, almost cosmic, anguish of the many, the "individuals," owing to their separation from the One.
[lii] Becoming, bhava, is here explained as "karmical becoming," kammabhava, becoming through deeds, see MA. i. 52.
[liii] MA. i. 52 explains bhúta, what has become, by satta, creature. At MA. i. 53 it is said that "delight" is of the past, "birth, old age and dying" of the future, "suffering and becoming" of the present.
[liv] MA. i. 54 ascribes this and the following three achievements to the first, the second, and the third and fourth Ways respectively.
[lv] MA. i. 54, bodhi is a tree, the Way, omniscience, nibbána.
[lvi] According to MA. i. 56 the five hundred monks to whom this Discourse was addressed were not delighted and did not rejoice. They were ignorant and did not understand its meaning. Moreover they had thought that they were as learned as the Buddha, and said so. He then preached the Múlapariyáyajataka to them and their pride was humbled--and to humble pride is in a way the purp9ose of this Discourse, see p. 3, n. 1. Later, as the Buddha was on tour, he preached the Gotamakasutta (A. i. 276) to them and they became arahants. It is unusual for monks not to feel satisfied and pleased at the end of a discourse, but such is the tradition in this case.
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