5.
The Discourse on the Grade of the Tamed
213. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the novice Aciravata was dwelling in a forest hut. Then Prince Jayasena, walking up and down for leg exercise, wandering about, approached the novice Aciravata; having approached, he exchanged friendly greetings with the novice Aciravata. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Prince Jayasena said this to the novice Aciravata -
"I have heard this, friend Aggivessana - 'Here a monk, dwelling diligent, ardent, and resolute, might experience unified focus of mind.' 'It is so, prince, it is so, prince. Here a monk, dwelling diligent, ardent, and resolute, might experience unified focus of mind.' 'It would be good if Master Aggivessana would teach me the Teaching as he has heard it, as he has learned it.' 'I am not able, prince, to teach you the Teaching as I have heard it, as I have learned it. For if I were to teach you, prince, the Teaching as I have heard it, as I have learned it, and you would not understand the meaning of what I have said; that would be weariness for me, that would be harming for me.' 'Let Master Aggivessana teach me the Teaching as he has heard it, as he has learned it. Perhaps I might understand the meaning of what Master Aggivessana has said.' 'I would teach you, prince, the Teaching as I have heard it, as I have learned it. If you would understand the meaning of what I have said, that would be good; but if you would not understand the meaning of what I have said, you should remain as you are, you should not question me further about that.' 'Let Master Aggivessana teach me the Teaching as he has heard it, as he has learned it. If I understand the meaning of what Master Aggivessana has said, that would be good; but if I do not understand the meaning of what Master Aggivessana has said, I will remain as I am, I will not question Master Aggivessana further about that.'"
214. Then the novice Aciravata taught the Teaching to Prince Jayasena as he had heard it, as he had learned it. When this was said, Prince Jayasena said this to the novice Aciravata - "This is impossible, friend Aggivessana, there is no chance that a monk dwelling diligent, ardent, and resolute might experience unified focus of mind." Then Prince Jayasena, having declared the impossibility and the lack of chance to the novice Aciravata, rose from his seat and departed.
Then the novice Aciravata, soon after Prince Jayasena had departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the novice Aciravata reported to the Blessed One all the friendly conversation he had with Prince Jayasena.
When this was said, the Blessed One said this to the novice Aciravata - "How could it be obtained here, Aggivessana? That which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise" - this is impossible.
215. "Just as, Aggivessana, there might be two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, and two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined. What do you think, Aggivessana, would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, being tamed, go to the task of the tamed, being tamed, reach the ground of the tamed?" "Yes, venerable sir." "But would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined, being untamed, go to the task of the tamed, being untamed, reach the ground of the tamed, just as those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined?" "No, Venerable Sir." "Just so, Aggivessana, that which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise" - this is impossible.
216. "Just as, Aggivessana, not far from a village or a town there might be a great mountain. Two friends, having gone out from that village or town, joining hands, might approach that mountain; having approached, one friend might stand at the foot of the mountain below, one friend might climb up the mountain. Then the friend standing at the foot of the mountain below might address the friend standing on the upper mountain thus - 'Well, my dear, what do you see standing on the upper mountain?' He might speak thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.'
"He might speak thus - 'This is impossible, my dear, there is no chance that you standing on the upper mountain would see a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.' Then the friend standing on the upper mountain, having descended to the lower foot of the mountain, having taken that friend by the arm, having led him up the mountain, having let him rest for a moment, might speak thus - 'Well, my dear, what do you see standing on the upper mountain?' He might speak thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.'
"He might speak thus - 'Just now indeed it was said by you, my dear - we understand thus - this is impossible, my dear, there is no chance that you standing on the upper mountain would see a pleasant park, a pleasant forest, pleasant ground, a pleasant pond. And yet just now it was said by you, we understand thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.' He might speak thus - 'Because indeed, my dear, I was obstructed by this great mountain, what was to be seen I did not see.'
"By a greater mass of ignorance than that, Aggivessana, Prince Jayasena is obstructed, hindered, covered, and enveloped. That indeed which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise - this is impossible. If indeed, Aggivessana, these two similes were to occur to Prince Jayasena, it would not be wonderful that Prince Jayasena would be pleased with you, and being pleased would show you a sign of his pleasure." "But how, venerable sir, would these two similes occur to Prince Jayasena, simple, never heard before, as they do to the Blessed One?"
217. "Just as, Aggivessana, a king of the warrior caste, anointed on the head, addresses an elephant tracker - 'Come, my dear elephant tracker, having mounted the king's elephant, having entered the elephant forest, having spotted a forest elephant, tie it to the neck of the king's elephant.' 'Yes, Sire,' Aggivessana, the elephant tracker, having replied to the king of the warrior caste, anointed on the head, having mounted the king's elephant, having entered the elephant forest, having spotted a forest elephant, ties it to the neck of the king's elephant. The king's elephant leads it out into the open. To this extent indeed, Aggivessana, the forest elephant has come into the open. For forest elephants, Aggivessana, have their greed here, that is to say - the elephant forest. The elephant tracker reported to the king of the warrior caste, anointed on the head - 'The forest elephant has come into the open, Sire.' Then, Aggivessana, the king of the warrior caste, anointed on the head, addressed the elephant tamer - 'Come, my dear elephant tamer, tame the forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans.'
'Yes, Sire,' Aggivessana, the elephant tamer, having replied to the king of the warrior caste, anointed on the head, having planted a large post in the ground, ties it to the neck of the forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans. The elephant tamer addresses it with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. When, Aggivessana, the forest elephant, being addressed by the elephant tamer with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people, listens, lends an ear, applies his mind to final liberating knowledge; the elephant tamer further provides it with grass, fodder, and water.
When, Aggivessana, the forest elephant accepts grass, fodder, and water from the elephant tamer, therein the elephant tamer thinks thus - 'The forest elephant will now live.' The elephant tamer further trains it - 'Pick up, friend, put down, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding picking up and putting down, one who accepts exhortation, the elephant tamer further trains it - 'Go forward, friend, go back, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding going forward and going back, one who accepts exhortation, the elephant tamer further trains it - 'Get up, friend, sit down, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding getting up and sitting down, one who accepts exhortation, the elephant tamer further trains it in the training called imperturbability: he ties a large plank to its trunk, a man with a lance in hand sits on its upper neck, men with lances in hand stand surrounding it on all sides, and the elephant tamer stands in front holding a long lance-pole. Being trained in the imperturbability training, it moves neither its front feet nor its hind feet, it moves neither the front part of its body nor the hind part of its body, it moves neither its head, nor its ears, nor its tusks, nor its tail, nor its trunk. That forest elephant becomes patient with blows from spears, blows from swords, blows from arrows, blows from arrows with feathers, with the sounds of drums, small drums, bamboo flutes, conches, and kettledrums resounding, with all crookedness and faults removed, with corruption eliminated, worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
218. "Just so, Aggivessana, here a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth-finder. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?'
"At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. To this extent indeed, Aggivessana, a noble disciple has come into the open. For gods and humans, Aggivessana, have their greed here, that is to say - the five types of sensual pleasure. The Truth-finder trains him further - 'Come, monk, be virtuous, dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, train in them.'
"When, Aggivessana, a noble disciple is virtuous, dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, the Truth-finder trains him further - 'Come, monk, be one with guarded doors in the sense faculties; having seen a form with the eye, do not be one who grasps at signs, etc.
219. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc. In mind... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Just as, Aggivessana, an elephant tamer, having planted a large post in the ground, ties it to the neck of a forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans; Just so, Aggivessana, for a noble disciple these four establishments of mindfulness are bindings for the mind for the subduing of habits connected with the household life, for the subduing of thoughts connected with the household life, for the subduing of distress, fatigue, and fever connected with the household life, for the achievement of the true method, for the realisation of Nibbāna.
220. The Truth-finder trains him further - 'Come, monk, dwell observing the body in the body, and do not think thoughts connected with sensuality. In feelings... In mind... dwell observing mental phenomena in mental phenomena, and do not think thoughts connected with sensuality.'
With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives.
221. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc. he understands beings according to their actions.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'
"That monk is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening; with all lust, hate, and delusion removed, with corruption eliminated, he is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
222. "If even an old king's elephant, Aggivessana, untamed and undisciplined, dies, it goes by the term 'the old king's elephant died an untamed death'; if even a middle-aged king's elephant, Aggivessana. If even a young king's elephant, Aggivessana, untamed and undisciplined, dies, it goes by the term 'the young king's elephant died an untamed death'; just so, Aggivessana, if even an elder monk who has not eliminated the mental corruptions dies, it goes by the term 'the elder monk died an untamed death'; if even a middle-aged monk, Aggivessana. If even a new monk, Aggivessana, who has not eliminated the mental corruptions dies, it goes by the term 'the new monk died an untamed death'.
"If even an old king's elephant, Aggivessana, well tamed and well disciplined, dies, it goes by the term 'the old king's elephant died a tamed death'; if even a middle-aged king's elephant, Aggivessana... if even a young king's elephant, Aggivessana, well tamed and well disciplined, dies, it goes by the term 'the young king's elephant died a tamed death'; just so, Aggivessana, if even an elder monk who has eliminated the mental corruptions dies, it goes by the term 'the elder monk died a tamed death'; if even a middle-aged monk, Aggivessana. If even a new monk, Aggivessana, who has eliminated the mental corruptions dies, it goes by the term 'the new monk died a tamed death'."
This is what the Blessed One said. Delighted, the novice Aciravata rejoiced in what the Blessed One had said.
The Discourse on the Tamed Stage is concluded as fifth.