{"id":"mn125","title":"The Level of the Tamed","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn125","title":"The Level of the Tamed","units":[{"id":"mn125:0","sourceIds":["mn125:0.1","mn125:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 125\nDantabhūmisutta","en":"Middle Discourses 125\nThe Level of the Tamed"}},{"id":"mn125:1","sourceIds":["mn125:1.1","mn125:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.","en":"So I have heard.\nAt one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground."}},{"id":"mn125:2","sourceIds":["mn125:2.1","mn125:2.2","mn125:2.3","mn125:2.4","mn125:2.5","mn125:2.6","mn125:2.7"],"kind":"text","text":{"pi":"Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati.\nAtha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca:\n“Sutaṁ metaṁ, bho aggivessana:\n‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.\n“Evametaṁ, rājakumāra, evametaṁ, rājakumāra.\nIdha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.","en":"Now at that time the novice Aciravata was staying in a wilderness hut.\nThen as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.\nWhen the greetings and polite conversation were over, he sat down to one side and said to Aciravata,\n“Worthy Aggivessana, I have heard that\na mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”\n“That’s so true, Prince! That’s so true!\nA mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”"}},{"id":"mn125:3","sourceIds":["mn125:3.1","mn125:3.2","mn125:3.3"],"kind":"text","text":{"pi":"“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti.\n“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ.\nAhañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.","en":"“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.”\n“I’m not competent to do so, Prince.\nFor if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”"}},{"id":"mn125:4","sourceIds":["mn125:4.1","mn125:4.2","mn125:4.3","mn125:4.4","mn125:4.5","mn125:4.6","mn125:4.7","mn125:4.8"],"kind":"text","text":{"pi":"“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ.\nAppevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti.\n“Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ.\nSace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ;\nno ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti.\n“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ.\nSace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ;\nno ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti.","en":"“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.\nHopefully I will understand the meaning of what you say.”\n“I shall teach you.\nIf you understand the meaning of what I say, that’s good.\nIf not, then leave each to his own, and do not question me about it further.”\n“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.\nIf I understand the meaning of what you say, that’s good.\nIf not, then I will leave each to his own, and not question you about it further.”"}},{"id":"mn125:5","sourceIds":["mn125:5.1","mn125:5.2","mn125:5.3","mn125:5.4"],"kind":"text","text":{"pi":"Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi.\nEvaṁ vutte, jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca:\n“aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.\nAtha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.","en":"Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.\nWhen he had spoken, Jayasena said to him,\n“It is impossible, worthy Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”\nHaving declared that this was impossible, Jayasena rose from his seat and left."}},{"id":"mn125:6","sourceIds":["mn125:6.1","mn125:6.2"],"kind":"text","text":{"pi":"Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.\nEkamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.","en":"Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,\nand informed the Buddha of all they had discussed."}},{"id":"mn125:7","sourceIds":["mn125:7.1","mn125:7.2","mn125:7.3"],"kind":"text","text":{"pi":"Evaṁ vutte, bhagavā aciravataṁ samaṇuddesaṁ etadavoca:\n“‘taṁ kutettha, aggivessana, labbhā.\nYaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.","en":"When he had spoken, the Buddha said to him,\n“How could it possibly be otherwise, Aggivessana?\nPrince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation."}},{"id":"mn125:8","sourceIds":["mn125:8.1","mn125:8.2","mn125:8.3","mn125:8.4","mn125:8.5","mn125:8.6","mn125:8.7"],"kind":"text","text":{"pi":"Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.\nTaṁ kiṁ maññasi, aggivessana,\nye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?\n“Evaṁ, bhante”.\n“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?\n“No hetaṁ, bhante”.\n“Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.","en":"Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.\nWhat do you think, Aggivessana?\nWouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”\n“Yes, sir.”\n“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”\n“No, sir.”\n“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation."}},{"id":"mn125:9","sourceIds":["mn125:9.1","mn125:9.2","mn125:9.3","mn125:9.4","mn125:9.5","mn125:9.6","mn125:9.7","mn125:9.8","mn125:9.9","mn125:9.10","mn125:9.11","mn125:9.12","mn125:9.13","mn125:9.14","mn125:9.15","mn125:9.16","mn125:9.17","mn125:9.18","mn125:9.19"],"kind":"text","text":{"pi":"Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato.\nTamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya.\nTamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya:\n‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti?\nSo evaṁ vadeyya:\n‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.\nSo evaṁ vadeyya:\n‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.\nTamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya:\n‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti?\nSo evaṁ vadeyya:\n‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.\nSo evaṁ vadeyya:\n‘idāneva kho te, samma, bhāsitaṁ—mayaṁ evaṁ ājānāma—\naṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.\nIdāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma:\n‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.\nSo evaṁ vadeyya:\n‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti.","en":"Suppose there was a big mountain not far from a town or village.\nAnd two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.\nThe one standing at the foot would say to the one at the peak,\n‘My dear, what do you see, standing there at the peak?’\nThey’d reply,\n‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’\nBut the other would say,\n‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’\nSo their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a while to catch their breath, they’d say,\n‘My dear, what do you see, standing here at the peak?’\nThey’d reply,\n‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’\nThey’d say,\n‘Just now I understood you to say:\n“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”\nBut now you say:\n“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’\nThey’d say,\n‘But my dear, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’"}},{"id":"mn125:10","sourceIds":["mn125:10.1","mn125:10.2"],"kind":"text","text":{"pi":"Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho.\nSo vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.","en":"But bigger than that is the mass of ignorance by which Prince Jayasena is obstructed, hindered, engulfed, and enveloped.\nPrince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It is quite impossible for him to know or see or realize what can only be known, seen, and realized by renunciation."}},{"id":"mn125:11","sourceIds":["mn125:11.1","mn125:11.2"],"kind":"text","text":{"pi":"Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.\n“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?","en":"It would be no wonder if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”\n“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”"}},{"id":"mn125:12","sourceIds":["mn125:12.1","mn125:12.2","mn125:12.3","mn125:12.4","mn125:12.5","mn125:12.6","mn125:12.7","mn125:12.8","mn125:12.9","mn125:12.10","mn125:12.11","mn125:12.12","mn125:12.13","mn125:12.14","mn125:12.15","mn125:12.16","mn125:12.17","mn125:12.18","mn125:12.19","mn125:12.20","mn125:12.21","mn125:12.22","mn125:12.23","mn125:12.24","mn125:12.25"],"kind":"text","text":{"pi":"“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti:\n‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti.\n‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati.\nTamenaṁ rañño nāgo abbhokāsaṁ nīharati.\nEttāvatā kho, aggivessana, āraññako nāgo abbhokāsaṁ gato hoti.\nEtthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ.\nTamenaṁ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:\n‘abbhokāsagato kho, deva, āraññako nāgo’ti.\nAtha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi:\n‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.\n‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.\nTamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.\nYato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti;\ntamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati.\nYato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti:\n‘jīvissati kho dāni āraññako nāgo’ti.\nTamenaṁ hatthidamako uttari kāraṇaṁ kāreti:\n‘ādiya, bho, nikkhipa, bho’ti.\nYato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:\n‘abhikkama, bho, paṭikkama, bho’ti.\nYato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:\n‘uṭṭhaha, bho, nisīda, bho’ti.\nYato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti.\nSo āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti.\nSo hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati.","en":"“Suppose, Aggivessana, an anointed aristocratic king was to address his elephant tracker,\n‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’\n‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.\nThe royal elephant leads the wild elephant out into the open;\nand it’s only then that it comes out into the open,\nfor a wild bull elephant clings to the elephant wood.\nThe elephant tracker informs the king,\n‘Your Majesty, the wild elephant has come out into the open.’\nThen the king addresses his elephant trainer,\n‘Please, dear elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’\n‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.\nHe spoke in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.\nSpoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand.\nSo the elephant trainer rewards it with grass, fodder, and water.\nWhen the wild elephant accepts the grass, fodder, and water, the trainer knows,\n‘Now the wild elephant will survive!’\nHe sets it a further task:\n‘Pick it up, worthy sir! Put it down, worthy sir!’\nWhen the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:\n‘Forward, worthy sir! Back, worthy sir!’\nWhen the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:\n‘Stand, worthy sir! Sit, worthy sir!’\nWhen the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.\nWhile practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.\nThe wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, pipes, horns, and tom-toms. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and reckoned a factor of kingship."}},{"id":"mn125:13","sourceIds":["mn125:13.1","mn125:13.2","mn125:13.3"],"kind":"text","text":{"pi":"Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.","en":"In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\nHe realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.\nHe teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure."}},{"id":"mn125:14","sourceIds":["mn125:14.1","mn125:14.2","mn125:14.3","mn125:14.4","mn125:14.5","mn125:14.6","mn125:14.7","mn125:14.8","mn125:14.9"],"kind":"text","text":{"pi":"Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.\nNayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.\nYannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.\nSo aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.\nEttāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.\nEtthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā.","en":"A householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’\nAfter some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.\nAnd it’s only then that a noble disciple comes out into the open,\nfor gods and humans cling to the five kinds of sensual stimulation."}},{"id":"mn125:15","sourceIds":["mn125:15.1","mn125:15.2"],"kind":"text","text":{"pi":"Tamenaṁ tathāgato uttariṁ vineti:\n‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.","en":"The Realized One guides them further:\n‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’"}},{"id":"mn125:16","sourceIds":["mn125:16.1","mn125:16.2"],"kind":"text","text":{"pi":"Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti:\n‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…","en":"When they have ethical conduct, the Realized One guides them further:\n‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …"}},{"id":"mn125:17-21","sourceIds":["mn125:17-21.1"],"kind":"text","text":{"pi":"(yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.)","en":"(Tell in full as in MN 107, the Discourse with Moggallāna the Accountant.)"}},{"id":"mn125:22","sourceIds":["mn125:22.1","mn125:22.2"],"kind":"text","text":{"pi":"So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe\nkāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.","en":"They give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen they meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world."}},{"id":"mn125:23","sourceIds":["mn125:23.1","mn125:23.2","mn125:23.3","mn125:23.4","mn125:23.5"],"kind":"text","text":{"pi":"Vedanāsu …pe…\ncitte …\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nSeyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;\nevameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.","en":"They meditate observing an aspect of feelings …\nmind …\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nIt’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.\nIn the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment."}},{"id":"mn125:24","sourceIds":["mn125:24.1","mn125:24.2","mn125:24.3","mn125:24.4","mn125:24.5"],"kind":"text","text":{"pi":"Tamenaṁ tathāgato uttariṁ vineti:\n‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi.\nVedanāsu …\ncitte …\ndhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti.","en":"The Realized One guides them further:\n‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures.\nMeditate observing an aspect of feelings …\nmind …\nprinciples, but don’t think thoughts connected with sensual pleasures.’"}},{"id":"mn125:25","sourceIds":["mn125:25.1","mn125:25.2","mn125:25.3"],"kind":"text","text":{"pi":"So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …\ntatiyaṁ jhānaṁ …\ncatutthaṁ jhānaṁ upasampajja viharati.","en":"As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …\nthird absorption …\nfourth absorption."}},{"id":"mn125:26","sourceIds":["mn125:26.1","mn125:26.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.\nThey recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so they recollect their many kinds of past lives, with features and details."}},{"id":"mn125:27-28","sourceIds":["mn125:27-28.1","mn125:27-28.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.\nSo dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.\nWith clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds."}},{"id":"mn125:29","sourceIds":["mn125:29.1","mn125:29.2","mn125:29.3","mn125:29.4","mn125:29.5","mn125:29.6"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;\n‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\nTassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.\nVimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.\nThey truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.\nThey truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.\nKnowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’"}},{"id":"mn125:30","sourceIds":["mn125:30.1","mn125:30.2"],"kind":"text","text":{"pi":"So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti\nsabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.","en":"Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.\nRid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world."}},{"id":"mn125:31","sourceIds":["mn125:31.1","mn125:31.2","mn125:31.3","mn125:31.4","mn125:31.5","mn125:31.6"],"kind":"text","text":{"pi":"Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;\nmajjhimo cepi, aggivessana, rañño nāgo.\nDaharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;\nevameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;\nmajjhimo cepi, aggivessana, bhikkhu.\nNavo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati.","en":"If a royal bull elephant—whether elderly, middle aged, or youthful—passes away untamed and untrained, they’re reckoned a royal bull elephant who passed away untamed.\nIn the same way, if a mendicant—whether senior, middle, or junior—passes away without having ended the defilements, they’re reckoned a mendicant who passed away untamed."}},{"id":"mn125:32","sourceIds":["mn125:32.1","mn125:32.2","mn125:32.3","mn125:32.4","mn125:32.5","mn125:32.6","mn125:32.7","mn125:32.8","mn125:32.9"],"kind":"text","text":{"pi":"Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;\nmajjhimo cepi, aggivessana, rañño nāgo …\ndaharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;\nevameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;\nmajjhimo cepi, aggivessana, bhikkhu.\nNavo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti.\nIdamavoca bhagavā.\nAttamano aciravato samaṇuddeso bhagavato bhāsitaṁ abhinandīti.\nDantabhūmisuttaṁ niṭṭhitaṁ pañcamaṁ.","en":"If a royal bull elephant—whether elderly, middle aged, or youthful—passes away tamed and trained, they’re reckoned a royal bull elephant who passed away tamed.\nIn the same way, if a mendicant—whether senior, middle, or junior—passes away having ended the defilements, they’re reckoned a mendicant who passed away tamed.”\nThat is what the Buddha said.\nSatisfied, the novice Aciravata approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn125/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}