Leigh Brasington
/ 
/ Revised 18 May 14
Thus have I heard:
Once the Blessed One was living at Savatthi in Jeta's grove, Anathapindika's park. At that time a pernicious view had arisen in a bhikkhu named Arittha, a former vulture killer: "As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them." Then many bhikkhus heard that this pernicious view had arisen in the bhikkhu Arittha, the former vulture killer: "As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them."
Then they approached the bhikkhu Arittha and asked him: "Friend Arittha is it true that such a pernicious view has arisen in you: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them'?"
"Yes, friends, as I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them."
Then those bhikkhus thinking to dissuade the bhikkhu Arittha from that pernicious view, cross examined him, asked for reasons and discussed with him: "Friend, Arittha do not say that, do not misrepresent the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these obstructions do indeed obstruct one who pursues them. The Blessed One has said that sensuality brings little satisfaction, much suffering and much trouble; there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit full of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a snake. The Blessed One has said that sensuality brings much suffering, much trouble and many dangers." Even when so much was said, the bhikkhu Arittha held on tenaciously to his view and would not give it up: "As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them."
When the bhikkhus could not dissuade the bhikkhu Arittha from that pernicious view, they approached the Blessed One, paid homage, sat to one side and said: "Venerable sir, this pernicious view has arisen in a bhikkhu named Arittha, a former vulture killer: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them.' Then many of us heard that this pernicious view had arisen in the bhikkhu Arittha, the former vulture killer: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them.'
"Then we approached the bhikkhu Arittha and asked him: "Friend Arittha is it true that such a pernicious view has arisen in you: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them.' He said, 'Yes, friends, as I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them.' Then we bhikkhus, thinking to dissuade the bhikkhu Arittha from that pernicious view, cross examined him, asked for reasons and discussed with him: 'Friend, Arittha do not say that, do not misrepresent the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these obstructions do indeed obstruct one who pursues them. The Blessed One has said that sensuality brings little satisfaction, much suffering and much trouble; there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit full of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a snake. The Blessed One has said that sensuality brings much suffering, much trouble and many dangers.' Even when so much was said, the bhikkhu Arittha held on tenaciously to his view and would not give it up: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them.' As we could not dissuade the bhikkhu Arittha from that pernicious view, we came to inform you about it."
Then the Blessed One addressed a certain bhikkhu and said, "Come bhikkhu, in my name, call the bhikkhu Arittha, tell him the Teacher wants him." That bhikkhu consented and approached the bhikkhu Arittha and told him, "Friend, the Teacher wants you." The bhikkhu Arittha said "Yes, friend" and approached the Blessed One, paid homage and sat to one side. Then the Blessed One said, "Arittha, is it true, that such a view has arisen in you: 'As I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them'?" Then he said, "Yes, venerable sir, as I understand the Teaching of the Blessed One, those things declared as obstructions by the Blessed One are not able to obstruct one who engages in them."
"Foolish man, to whom do you know I have taught this? Haven't I in many ways taught that obstructive things are obstructions; indeed to one who pursues them they are obstructions. I have taught that sensuality brings little satisfaction, much suffering and trouble; the dangers here are many. I have taught that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, the head of a snake, I have told it has much suffering, much trouble and the dangers there are many. Yet you foolish man, on account of your wrong view, you misrepresent me as well as destroy yourself and accumulate much demerit, for which you suffering for a long time."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, what do you think, has this this bhikkhu Arittha, the former vulture killer, learned anything from this dispensation?"
When this was said the bhikkhu Arittha, the former vulture killer, became silent, unable to reply back, and sat with drooping shoulders and eyes turned down. Then the Blessed One knowing that the bhikkhu Arittha, the former vulture killer, had become silent, unable to reply back, and was sitting with drooping shoulders and with eyes turned down, told him: "Foolish man, you will be known on account of this pernicious view; now I will question the bhikkhus on this."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you too know of this Teaching, the wrong view of the bhikkhu Arittha, the former vulture killer, on account of which he misrepresents us and also destroys himself and accumulates much suffering?"
"No, venerable sir, we understand that those things declared as obstructions by the Blessed One do indeed obstruct one who engages in them. The Blessed One has taught that there is little satisfaction in sensuality, much suffering and much trouble; the dangers there are many. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit full of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, and the head of a snake. The Blessed One has said it brings much suffering, much trouble and the dangers there are many."
"Good ! bhikkhus, Good, that you know the Dhamma taught by me. In various ways I have shown the obstructions and indeed that they obstruct one who pursues them. I have taught that sensuality brings little satisfaction, much unpleasantness and that the dangers there are many. I have compared it to a skeleton … to the head of a snake, have taught how it brings little satisfaction, much suffering and that the dangers there are many. Yet the bhikkhu Arittha, by holding to this wrong view, misrepresents us and destroys himself and accumulates much demerit, and it will be for his suffering for a long time.
"Bhikkhus, that someone could indulge in sensuality, without sensual perceptions, without sensual thoughts is not possible. Bhikkhus, a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, sayings, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot benefit from the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that leads to his suffering for a long time. The reason is the wrong grasp of the Teaching. Like a man wandering in search of a snake, who comes to a huge snake, and takes hold of the snake by the hood or the tail. That snake would turn around and bite the hand or foot or any other limb. On account of this wrong grasp of the snake he would meet death or deadly suffering. In the same manner a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, sayings, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot benefit from the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that brings him suffering for a long time. The reason is the wrong grasp of the Teaching.
"Bhikkhus, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, sayings, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of liberation through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it leads for his happiness for a long time. It is because of the correct grasp of the Teaching. Like a man wandering in search of a snake who comes to a huge snake and takes hold of it with a forked stick or hold it by the neck. It may coil round the man's hand or foot or any other limb small or large, yet he would not come to death or deadly suffering, because of the correct hold of the snake. In the same manner, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, sayings, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of liberation through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it leads for his happiness for a long time. This is because of the correct grasp of the Teaching.
"Bhikkhus, this Teaching is for giving up not for taking hold of. Listen carefully: A man on a journey comes to a large stretch of water, with the near shore dangerous and fearful, the far shore peaceful and without fear. But there is no ship or bridge to cross over from the near shore to the far. So he thinks: 'What if I build a raft by collecting grass, sticks, branches and creepers.' So he builds a raft collecting grass sticks branches and creepers, and making effort with hands and feet reaches the far shore safely. Then the man who has crossed over thinks: 'This raft was of great service to me, I safely crossed over to the other shore by boarding it and putting forth effort with my hands and feet. What if I were to balance it on my head or haul it on my back and go where I like.' Bhikkhus, is he doing the right thing if he does so with the raft?"
"No, venerable sir."
"By doing what, would he be doing the right thing with the raft? Bhikkhus, the man who has crossed over might think thus: 'This raft was of great service to me, I safely crossed over to the other shore by boarding it and putting forth effort with my hands and feet. What if I pulled it up to dry ground, or sink it in the water and go where I like?' A man doing that would be doing the right thing. Just so, bhikkhus, my Teaching is comparable to a raft for the purpose of crossing over and not for getting hold of. If you should give up even the Teaching which is wholesome, what about that which is not wholesome?
"Bhikkhus, there are six basis for views. What six? Bhikkhus, the ordinary man who has not seen the noble ones and Great Beings, who is not skilled in their Teaching and not trained in their Teaching, sees material form [and thinks]: 'that is me, I am that, that is my self.' He sees feelings: 'that is me, I am that, that is my self.' He sees perceptions: 'that is me, I am that, that is my self.' He sees formations: 'that is me, I am that, that is my self.' He sees consciousness: 'that is me, I am that, that is my self.' He regards whatever is seen, heard, tasted, smelled and touched, or whatever is cognized, attained, sought after, and reflected in the mind: 'that is me, I am that, that is my self.' He thinks: 'That is the world, this is my self; I will be in the future, permanent, not changing, an eternal thing; that is me, I am that, that is my self.'
"Bhikkhus, the learned noble disciple, who has seen noble ones and Great Beings, who is skilled in their Teaching and trained in their Teaching, sees material form [and thinks]: 'that is not me, I am not that, that is not my self.' He sees feelings: 'that is not me, I am not that, that is not my self.' He sees perceptions: 'that is not me, I am not that, that is not my self.' He sees formations: 'that is not me, I am not that, that is not my self.' He sees consciousness: 'that is not me, I am not that, that is not my self.' He regards whatever is seen, heard, tasted, smelled, touched, cognized, attained, sought after, and reflected in the mind: 'that is not me, I am not that, that is not my self.' He does not think: 'That is the world, this is my self; I will be in the future, permanent, not changing, an eternal thing; that is me, I am that, that is my self.' Seeing them thus, he is not agitated by what is non-existent."
When this was said, a certain bhikkhu said to the Blessed One: "Venerable sir, can there be agitation caused by something external which is non-existent?"
The Blessed One said, "There can be, bhikkhu. Here, bhikkhu, someone thinks: "I had it! I have it no more! I want it! I do not get it!" and he grieves, laments and beats his breast and becomes distraught. Thus there is agitation caused by something external which is non-existent."
"Venerable sir, can there be non-agitation caused by something external which is non-existent?"
The Blessed One said, "There can be, bhikkhu. Here, bhikkhu, someone does not thinks: "I had it! I have it no more! I want it! I do not get it!" and does not grieve, lament or beat his breast and become distraught. Thus there is non-agitation caused by something external which is non-existent."
"Venerable sir, can there be agitation caused by something internal which is non-existent?"
The Blessed One said, "There can be, bhikkhu. Here, bhikkhu, someone has the view: 'That is the world, this is my self; I will be in the future, permanent, not changing, an eternal thing.' Then he hears a teaching from the Tathagata or from a disciple of the Tathagata for the complete abandoning of views, decisions, obsessions, adherences, and latent tendencies, for the stilling of all formations, for the giving up of all attachments, for the destruction of craving, for dispassion, cessation and Nibbana. Then it occurs to him: 'Indeed I will be annihilated, destroyed, I will cease to be.' He grieves, laments and beats his breast and becomes distraught. Thus, there is agitation caused by something internal which is non-existent."
"Venerable sir, can there be non-agitation caused by something internal which is non-existent?"
The Blessed One said, "There can be, bhikkhu. Here, bhikkhu, someone does not have the view: 'That is the world, this is my self; I will be in the future, permanent, not changing, an eternal thing.' Then he hears a teaching from the Tathagata or from a disciple of the Tathagata for the complete abolishment of views, decisions, obsessions, adherences, and latent tendencies, for the stilling of all formations, for the giving up of all attachments, for the destruction of craving, for dispassion, cessation and Nibbana. Then it does not occur to him: 'Indeed I will be annihilated, destroyed, I will cease to be.' He does not grieve, lament, or beat his breast and become distraught. Thus, there is non-agitation caused by something internal which is non-existent.
"Bhikkhus, do you see anything that is permanent, not changing, eternal?"
"No, venerable sir."
"Good! I too do not see anything that is permanent, not changing, and stands eternally. Bhikkhus, is there the holding of a self view which does not give birth to grief, lament, suffering, displeasure and distress?"
"No, venerable sir."
"Good! I too do not see a self view which does not give birth to grief, lament, suffering, displeasure and distress. Bhikkhus, is there a fixed view which does not give birth to grief, lament, suffering, displeasure and distress?"
"No, venerable sir."
"Good! I too do not see a fixed view which does not give birth to grief, lament, suffering, displeasure and distress."
"Bhikkhus, if there were a self, would there be what belongs to a self?"
"Yes, venerable sir."
"Or if there what belongs to a self, would there be a self?"
"Yes, venerable sir."
"But, bhikkhus, since a self or that which belongings to a self, in reality and truth, cannot be found, this fixed view, about the world and the self: 'That is the world, this is my self; I will be in the future, permanent, not changing, an eternal thing; that is me, I am that, that is my self.' - isn't it a completely foolish notion?"
"What else could it be, venerable sir, it is a completely foolish notion."
"What do you think: Is material form permanent or impermanent?" -- "Impermanent, venerable sir." -- "That which is impermanent, is it satisfactory or unsatisfactory?" -- "Unsatisfactory, venerable sir." -- "That which is impermanent, unsatisfactory, a changing thing, is it suitable to be considered that it is me, I am that, that is my self?" -- "No, venerable sir." -- "Is feeling permanent or impermanent?" -- "Impermanent, venerable sir." -- "That which is impermanent, is it satisfactory or unsatisfactory?" -- "Unsatisfactory, venerable sir." -- "That which is impermanent, unsatisfactory, a changing thing, is it suitable to be considered that it is me, I am that, that is my self?" -- "No, venerable sir." -- "Are perceptions permanent or impermanent?" -- "Impermanent, venerable sir." -- "That which is impermanent, is it satisfactory or unsatisfactory?" -- "Unsatisfactory, venerable sir." -- "That which is impermanent, unsatisfactory, a changing thing, is it suitable to be considered that it is me, I am that, that is my self?" -- "No, venerable sir." -- "Are formations permanent or impermanent?" -- "Impermanent, venerable sir." -- "That which is impermanent, is it satisfactory or unsatisfactory?" -- "Unsatisfactory, venerable sir." -- "That which is impermanent, unsatisfactory, a changing thing, is it suitable to be considered that it is me, I am that, that is my self?" -- "No, venerable sir." -- "Is consciousness permanent or impermanent?" -- "Impermanent, venerable sir." -- "That which is impermanent, is it satisfactory or unsatisfactory?" -- "Unsatisfactory, venerable sir." -- "That which is impermanent, unsatisfactory, a changing thing, is it suitable to be considered that it is me, I am that, that is my self?" -- "No, venerable sir."
"Therefore bhikkhus, whatever material form, in the past, future or present, internal or external, exalted or unexalted, far or near, all material form is not me, I am not that, that is not my self. This should be realized as it really is, with right wisdom. Whatever feelings … whatever perceptions, … whatever formations … whatever consciousness, in the past, future or present, internal or external, exalted or unexalted, far or near, all consciousness is not me, I am not that, that is not my self. This should be realized as it really is, with right wisdom.
"Seeing thus, the learned noble disciple becomes disenchanted with material form, disenchanted with feelings, disenchanted with perceptions, disenchanted with formations, disenchanted with consciousness. Disenchanted, he is liberated. Liberated, the knowledge arises: 'I am liberated.' He knows: 'Birth is destroyed, the holy life has been lived to the end, what should be done is done, there is nothing more to wish for.' This is called removing the obstacle, filling the trenches, pulling up craving, seeing results, a noble one whose flag is lowered and who is unfettered.
"Bhikkhus, how does the bhikkhu remove the obstacle? Here the bhikkhu's ignorance is dispelled, pulled out from the roots, and made a palm stump of it, so that it may not rise again. Thus the obstacle is removed.
"How does the bhikkhu fill in the trenches: Here the bhikkhu dispels the round of births, making a palm stump of it so that it may not rise again. Thus the bhikkhu fills in the trenches.
"How does the bhikkhu pull up craving? Here the bhikkhu dispels craving, together with its roots, makes it a palm stump, so that it may not rise again. Thus the bhikkhu pulls up craving.
"How does the bhikkhu see results? Here the bhikkhu dispels the bonds to the sensual world, cuts them up completely, making a palm stump of them, so that they may not rise again. Thus the bhikkhu sees results.
"How does the noble one lower the flag and become unfettered? Here the bhikkhu dispels the conceit 'I am' by pulling it out from the roots, making a palm stump of it, so that it may not rise again. Thus the bhikkhu lowers the flag and becomes unfettered.
"Bhikkhus, if the liberated mind of that bhikkhu was to be searched for by Inda, Brahma, Pajapati and their retinue, it would not be found; thus the consciousness of one thus gone is unsupported. What is the reason: one thus gone cannot be traced even here and now.
"I, who teach thus, have been misrepresented by certain recluses and brahmins who ingenuinely, untruthfully say that the recluse Gotama purposefully shows the annihilation, destruction, and non evidence of beings. Bhikkhus, whatever I am not, that I do not proclaim; as a result these good recluses and brahmins ingenuinely, untruthfully say that the recluse Gotama purposefully shows the annihilation, destruction and non-evidence of beings. Both formerly and now what I teach is Suffering and its ending. Some abuse, blame and annoy the Tathagata, for that the Tathagata has no ill feeling, aversion or discontent. Others honor, revere and worship the Tathagata, for that the Tathagata has no blissful pleasurable joy. When others honor, revere and worship the Tathagata, I know it is because of what I have thoroughly understood that they do it. Bhikkhus, when others abuse, blame and annoy you, ill feeling, aversion and discontent should not arise in you. Again bhikkhus, when others honor, revere and worship you, a blissful pleasurable joy should not arise in you. You should think: 'It is because of what I have thoroughly understood, that they do it.'
"Bhikkhus, if people were to carry away, burn or do what they like to grass-sticks-branches-creepers in this very Jeta's grove, would you think: 'People are carrying us away, burning us and doing what they like to us?" -- "No, venerable sir." -- "What is the reason?" -- "Venerable sir, the grass-sticks-branches-creepers are not our selves nor our belongings." -- "Bhikkhus, in the same manner, whatever is not yours, abandon it, for your good, welfare and happiness for a long time. Bhikkhus, what is not yours? Material form is not yours; abandon it for your good, welfare and happiness for a long time. Feeling is not yours; abandon it for your good, welfare and happiness for a long time. Perception is not yours; abandon it for your good, welfare and happiness for a long time. Formations are not yours; abandon them for your good, welfare and happiness for a long time. Consciousness is not yours; abandon it for your good welfare and happiness for a long time.
"Bhikkhus, my Teaching is well proclaimed, made manifest, open and free of patchwork. Those bhikkhus, who are arahants with craving destroyed, who have lived the holy life, done what should be done, put down the burden, attained to the highest good, destroyed the bonds of being, and are liberated through final knowledge, they have nothing further to do.
"My Teaching is well proclaimed, made manifest, open and free of patchwork. Those bhikkhus who have abandoned the five lower fetters will all arise spontaneously [in The Pure Abodes], and there attain final liberation without returning from that world.
"My Teaching is well proclaimed, made manifest, open and free of patchwork. Those bhikkhus, who have abandoned three fetters and have diminished greed and hatred have all become once returners, coming only once more to this world, to make an end of suffering.
"My Teaching is well proclaimed, made manifest, open and free of patchwork. Those bhikkhus who have abandoned three fetters have all entered the stream of the Teaching, will not fall into lower realms, and are bound for liberation.
"My Teaching is well proclaimed, made manifest, open and free of patchwork. Those who have some faith in me, some love for me, they are all bound for heaven."
The Blessed One said this and those bhikkhus delighted in the words of the Blessed One.
Bhikkhu Bodhi's translation of MN22
Back to Sutta Translations
Back to the Majjhima Nikaya Study Guide
| Back to Leigh's Home Page | Site Map | Site Search |
Leigh Brasington
/
/ Revised 18 May 14