7.
The Chapter on Migajāla
1.
The First Discourse on Migajāla
63. At Sāvatthī. Then the Venerable Migajāla approached the Blessed One, etc. Seated to one side, the Venerable Migajāla said this to the Blessed One - "'One who dwells alone, one who dwells alone', venerable sir, is said. In what respect, venerable sir, is one who dwells alone, and in what respect is one who dwells with a companion?"
"There are, Migajāla, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. When there is delight, there is lust; when there is lust, there is bondage. A monk bound by the fetter of delight, Migajāla, is called one who dwells with a companion. There are, etc. There are, Migajāla, flavours cognizable by tongue that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. When there is delight, there is lust; when there is lust, there is bondage. A monk bound by the fetter of delight, Migajāla, is called one who dwells with a companion. And a monk dwelling thus, Migajāla, even though he resorts to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat; yet he is called one who dwells with a companion. What is the reason for this? Craving is his companion, and that has not been abandoned by him. Therefore he is called one who dwells with a companion.
"And there are, Migajāla, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. When there is no delight, there is no lust; when there is no lust, there is no bondage. A monk unbound from the fetter of delight, Migajāla, is called one who dwells alone, etc. And there are, Migajāla, flavours cognizable by tongue, etc. And there are, Migajāla, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. When there is no delight, there is no lust; when there is no lust, there is no bondage. A monk dissociated from the fetter of delight, Migajāla, is called one who dwells alone. And a monk dwelling thus, Migajāla, even though he dwells at the edge of a village, crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. Yet he is called one who dwells alone. What is the reason for this? Craving is his companion, and that has been abandoned by him. Therefore he is called one who dwells alone." The first.
2.
The Second Discourse on Migajāla
64. Then the Venerable Migajāla approached the Blessed One, etc. Seated to one side, the Venerable Migajāla said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"There are, Migajāla, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. From the arising of delight is the arising of suffering, Migajāla, I say, etc. And there are, Migajāla, flavours cognizable by tongue, etc. And there are, Migajāla, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. From the arising of delight is the arising of suffering, Migajāla, I say.
"And there are, Migajāla, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. From the cessation of delight is the cessation of suffering, Migajāla, I say, etc. And there are, Migajāla, flavours cognizable by tongue that are desirable, lovely, etc. And there are, Migajāla, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. From the cessation of delight is the cessation of suffering, Migajāla, I say."
Then the Venerable Migajāla, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Venerable Migajāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "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." And the Venerable Migajāla became one of the Worthy Ones. The second.
3.
The First Discourse on Samiddhi's Question about Māra
65. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Samiddhi approached the Blessed One, etc. he said this to the Blessed One - "'Māra, Māra', venerable sir, is said. In what respect, venerable sir, would there be Māra or the concept of Māra?"
"Where, Samiddhi, there is the eye, there are forms, there is eye-consciousness, there are phenomena to be cognised by eye-consciousness, there is Māra or the concept of Māra. There is the ear, there are sounds, there is ear-consciousness, there are phenomena to be cognised by ear-consciousness, there is Māra or the concept of Māra. There is the nose, there are odours, there is nose-consciousness, there are phenomena to be cognised by nose-consciousness, there is Māra or the concept of Māra. There is the tongue, there are flavours, there is tongue-consciousness, there are phenomena to be cognised by tongue-consciousness, there is Māra or the concept of Māra. There is the body, there are tangible objects, there is body-consciousness, there are phenomena to be cognised by body-consciousness, there is Māra or the concept of Māra. There is the mind, there are mental phenomena, there is mind-consciousness, there are phenomena to be cognised by mind-consciousness, there is Māra or the concept of Māra.
"But where, Samiddhi, there is no eye, there are no forms, there is no eye-consciousness, there are no phenomena to be cognised by eye-consciousness, there is no Māra or concept of Māra. There is no ear, etc. There is no nose, etc. There is no tongue, there are no flavours, there is no tongue-consciousness, there are no phenomena to be cognised by tongue-consciousness, there is no Māra or concept of Māra. There is no body, etc. There is no mind, there are no mental phenomena, there is no mind-consciousness, there are no phenomena to be cognised by mind-consciousness, there is no Māra or concept of Māra." The third.
4.
The Discourse on Samiddhi's Question about a Being
66. "'A being, a being', venerable sir, is said. In what respect, venerable sir, would there be a being or the concept of a being?" etc. The fourth.
5.
The Discourse on Samiddhi's Question about Suffering
67. "'Suffering, suffering', venerable sir, is said. In what respect, venerable sir, would there be suffering or the concept of suffering?" etc. The fifth.
6.
The Discourse on Samiddhi's Question about the World
68. "'World, world', venerable sir, is said. In what respect, venerable sir, would there be the world or the popular designation of the world?" "Where, Samiddhi, there is the eye, there are forms, there is eye-consciousness, there are phenomena to be cognised by eye-consciousness, there is the world or the popular designation of the world. Etc. There is the tongue, etc. There is the mind, there are mental phenomena, there is mind-consciousness, there are phenomena to be cognised by mind-consciousness, there is the world or the popular designation of the world.
"But where, Samiddhi, there is no eye, there are no forms, there is no eye-consciousness, there are no phenomena to be cognised by eye-consciousness, there is no world or popular designation of the world. Etc. There is no tongue, etc. There is no mind, there are no mental phenomena, there is no mind-consciousness, there are no phenomena to be cognised by mind-consciousness, there is no world or popular designation of the world." The sixth.
7.
The Discourse on Upasena and the Venomous Snake
69. On one occasion the Venerable Sāriputta and the Venerable Upasena were dwelling at Rājagaha in the Cool Grove at the Sappasoṇḍika Cave. Now at that time a venomous snake had fallen on the Venerable Upasena's body. Then the Venerable Upasena addressed the monks - "Come, friends, having lifted this body of mine onto a small bed, carry it outside. Before this body scatters right here; just as a handful of chaff."
When this was said, the Venerable Sāriputta said this to the Venerable Upasena - "But we do not see any alteration of the Venerable Upasena's body or change of his faculties. And yet the Venerable Upasena says thus - 'Come, friends, having lifted this body of mine onto a small bed, carry it outside. Before this body scatters right here; just as a handful of chaff.'" "For one, friend Sāriputta, to whom it might occur thus - 'I am the eye' or 'the eye is mine', etc. 'I am the tongue' or 'the tongue is mine', 'I am the mind' or 'the mind is mine'. For him, friend Sāriputta, there might be alteration of the body or change of the faculties. But for me, friend Sāriputta, it does not occur thus - 'I am the eye' or 'the eye is mine', etc. 'I am the tongue' or 'the tongue is mine', etc. 'I am the mind' or 'the mind is mine'. So for me, friend Sāriputta, why would there be alteration of the body or change of the faculties!"
"Because indeed for the Venerable Upasena the underlying tendencies to I-making, mine-making, and conceit have been well uprooted for a long time. Therefore for the Venerable Upasena it does not occur thus - 'I am the eye' or 'the eye is mine', etc. 'I am the tongue' or 'the tongue is mine', etc. 'I am the mind' or 'the mind is mine.'" Then those monks, having lifted the Venerable Upasena's body onto a small bed, carried it outside. Then the Venerable Upasena's body scattered right there; just as a handful of chaff. The seventh.
8.
The Discourse on Upavāṇa and the Visible Here and Now
70. Then the Venerable Upavāṇa approached the Blessed One, etc. Seated to one side, the Venerable Upavāṇa said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', venerable sir, is said. In what respect, venerable sir, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"
"Here, Upavāṇa, a monk, having seen a form with the eye, is one who experiences form and one who experiences lust for form. And when there is lust internally regarding forms, he understands 'there is lust internally in me regarding forms.' That, Upavāṇa, a monk, having seen a form with the eye, is one who experiences form and one who experiences lust for form. And when there is lust internally regarding forms, he understands 'there is lust internally in me regarding forms.' In this way too, Upavāṇa, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." Etc.
"Furthermore, Upavāṇa, a monk, having tasted a flavour with the tongue, is one who experiences flavour and one who experiences lust for flavour. And when there is lust internally regarding flavours, he understands 'there is lust internally in me regarding flavours.' That, Upavāṇa, a monk, having tasted a flavour with the tongue, is one who experiences flavour and one who experiences lust for flavour. And when there is lust internally regarding flavours, he understands 'there is lust internally in me regarding flavours.' In this way too, Upavāṇa, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." Etc.
"Furthermore, Upavāṇa, a monk, having cognised a mental phenomenon with the mind, is one who experiences mental phenomena and one who experiences lust for mental phenomena. And when there is lust internally regarding mental phenomena, he understands 'there is lust internally in me regarding mental phenomena.' That, Upavāṇa, a monk, having cognised a mental phenomenon with the mind, is one who experiences mental phenomena and one who experiences lust for mental phenomena. And when there is lust internally regarding mental phenomena, he understands 'there is lust internally in me regarding mental phenomena.' In this way too, Upavāṇa, the Teaching is visible here and now, etc. to be individually experienced by the wise." Etc.
"Here, Upavāṇa, a monk, having seen a form with the eye, is one who experiences form, but not one who experiences lust for form. And when there is no lust internally regarding forms, he understands 'there is no lust internally in me regarding forms.' That, Upavāṇa, a monk, having seen a form with the eye, is indeed one who experiences form, but not one who experiences lust for form. And when there is no lust internally regarding forms, he understands 'there is no lust internally in me regarding forms.' In this way too, Upavāṇa, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." Etc.
"Furthermore, Upavāṇa, a monk, having tasted a flavour with the tongue, is indeed one who experiences flavour, but not one who experiences lust for flavour. And when there is no lust internally regarding flavours, he understands 'there is no lust internally in me regarding flavours.' Etc.
"Furthermore, Upavāṇa, a monk, having cognised a mental phenomenon with the mind, is indeed one who experiences mental phenomena, but not one who experiences lust for mental phenomena. And when there is no lust internally regarding mental phenomena, he understands 'there is no lust internally in me regarding mental phenomena.' That, Upavāṇa, a monk, having cognised a mental phenomenon with the mind, is indeed one who experiences mental phenomena, but not one who experiences lust for mental phenomena. And when there is no lust internally regarding mental phenomena, he understands 'there is no lust internally in me regarding mental phenomena.' In this way too, Upavāṇa, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." The eighth.
9.
The First Discourse on the Six Sense Bases of Contact
71. "Monks, whatever monk does not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. The holy life has not been lived by him, he is far from this Teaching and discipline."
When this was said, a certain monk said this to the Blessed One - "Here I, venerable sir, am lost. For I, venerable sir, do not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact."
"What do you think, monk, do you regard the eye thus: 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Good, monk, and here for you, monk, the eye - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. This itself is the end of suffering. Etc. Do you regard the tongue thus: 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Good, monk, and here for you, monk, the tongue - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. This itself is the end of suffering. Etc. Do you regard the mind thus: 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Good, monk, and here for you, monk, the mind - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. This itself is the end of suffering." The ninth.
10.
The Second Discourse on the Six Sense Bases of Contact
72. "Monks, whatever monk does not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. The holy life has not been lived by him, he is far from this Teaching and discipline."
When this was said, a certain monk said this to the Blessed One - "Here I, venerable sir, am lost, utterly lost. For I, venerable sir, do not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact."
"What do you think, monk, do you regard the eye thus: 'This is not mine, this I am not, this is not my self'?"
"Yes, venerable sir."
"Good, monk, and here for you, monk, the eye - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. Thus for you this first sense base of contact will be abandoned for non-rebirth in the future, etc.
Do you regard the tongue thus: 'This is not mine, this I am not, this is not my self'?"
"Yes, venerable sir."
"Good, monk, and here for you, monk, the tongue - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. Thus for you this fourth sense base of contact will be abandoned for non-rebirth in the future, etc.
Do you regard the mind thus: 'This is not mine, this I am not, this is not my self'?"
"Yes, venerable sir."
"Good, monk, and here for you, monk, the mind - 'This is not mine, this I am not, this is not my self' - thus this will be well seen as it really is with right wisdom. Thus for you this sixth sense base of contact will be abandoned for non-rebirth in the future." The tenth.
11.
The Third Discourse on the Six Sense Bases of Contact
73. "Monks, whatever monk does not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. The holy life has not been lived by him, he is far from this Teaching and discipline."
When this was said, a certain monk said this to the Blessed One - "Here I, venerable sir, am lost, utterly lost. For I, venerable sir, do not understand as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact."
"What do you think, monk, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"The ear... the nose... The tongue... The body... Is the mind permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, monk, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; 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.'" The eleventh.
The Chapter on Migajāla is the seventh.
Its summary:
Upasena, Upavāṇa, and three on the six sense bases of contact.