mn.53 Majjhima Nikāya (Middle Discourses)

Discourse for Learners

Thus have I heard: At one time the Lord was staying among the Sakyans near Kapilavatthu in Nigrodha's monastery. Now at that time a new conference hall had not long been built for the Sakyans of Kapilavatthu, and had never (yet) been occupied by a recluse or brahman or any human being. Then the Sakyans of Kapilavatthu approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, the Sakyans of Kapilavatthu spoke thus to the Lord: “Lord, there is a new conference hall here, built not long ago for the Sakyans of Kapilavatthu, which has never (yet) been occupied by a recluse or brahman or any human being. Lord, let the Lord be the first to use it. When the Lord has used it first, the Sakyans of Kapilavatthu will use it afterwards, and for a long time that will be for the welfare and happiness of the Sakyans of Kapilavatthu.” The Lord consented by becoming silent.

Then the Sakyans of Kapilavatthu, having understood the Lord's consent, rising from their seats, having greeted the Lord, approached the conference hall keeping their right sides towards him. Having approached, having spread the conference hall with all the spreadings, having got seats ready, having set out a water vessel, having hung up an oil lamp, they approached the Lord; having approached and greeted the Lord, they stood at a respectful distance. As they were standing at a respectful distance, the Sakyans of Kapilavatthu spoke thus to the Lord: “Lord, the conference hall has been spread with all the spreadings, seats have been got ready, a water vessel set out, an oil lamp hung up. Let the Lord now do that for which he thinks it is the right time.”

When the Lord had dressed, taking his bowl and robe, he approached the conference hall together with an Order of monks; having approached, he washed his feet, entered the conference hall and sat down against the middle pillar, facing the east. The Order of monks also washed their feet, entered the conference hall and sat down against the western wall, facing the east with the Lord in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the conference hall and sat down against the eastern wall, facing the west with the Lord in front of them. Then the Lord, having gladdened, roused, incited, delighted the Sakyans of Kapilavatthu with reasoned talk far into the night, addressed the venerable Ānanda, saying: “Ānanda, let there occur to you a learner's course for the Sakyans of Kapilavatthu; my back is aching, I will stretch it.” “Yes, revered sir,” the venerable Ānanda answered the Lord in assent. Then the Lord, having folded his outer robe into four, lay down on his right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again.

Then the venerable Ānanda addressed Mahānāma the Sakyan, saying: “Now, Mahānāma, a disciple of the ariyans is possessed of moral habit, he is one who guards the doors of the sense-organs, he is moderate in eating, intent on vigilance, possessed of the seven excellent things, one who acquires at will, without trouble, without difficulty, the four meditations which are of the purest mentality, abidings in ease here and now.

And how, Mahānāma, is an ariyan disciple possessed of moral habit? As to this, Mahānāma, an ariyan disciple is moral; he lives controlled by the control of the Obligations, possessed of (right) behaviour and resort, seeing danger in the slightest faults; undertaking them rightly, he trains in the rules of training. It is thus, Mahānāma, that an ariyan disciple is possessed of moral habit.

And how, Mahānāma, is an ariyan disciple one who guards the doors of the sense-organs? As to this, Mahānāma, an ariyan disciple, (1) having seen a material shape with the eye, is not entranced by the general appearance, is not entranced by the detail. For is he dwell with the organ of sight uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it, he guards the organ of sight; he achieves control over the organ of sight. (2) Having heard a sound with the ear … (3) Having smelt a smell with the nose … (4) Having savoured a taste with the tongue … (5) Having felt a touch with the body … (6) Having cognised a mental state with the mind, he is not entranced by the general appearance, is not entranced by the detail. If he dwell with the organ of mind uncontrolled, covetousness and dejection, evil unskilled states, might predominate. So he fares along controlling it, he guards the organ of mind; he achieves control over the organ of mind. It is thus, Mahānāma, that an ariyan disciple is one who guards the doors of the sense-organs.

And how Mahānāma, is an ariyan disciple one who is moderate in eating? As to this, Mahānāma, an ariyan disciple takes food reflecting carefully, not for fun or indulgence or personal charm or beautification, but just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the Brahma-faring, with the thought: ‘Thus will I crush out an old feeling, and I will not allow a new feeling to arise, and then there will be for me subsistence and blamelessness and abiding in comfort.’ It is thus, Mahānāma, that an ariyan disciple is moderate in eating.

And how Mahānāma, is an ariyan disciple intent on vigilance? As to this, Mahānāma, an ariyan disciple during the day, while pacing up and down and while sitting down, cleanses his mind of obstructive mental states; during the first watch of the night, pacing up and down, sitting down, he cleanses his mind of obstructive mental states; during the middle watch of the night, he lies down on his right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when he has risen, while pacing up and down, while sitting down, he cleanses his mind of obstructive mental states. It is thus, Mahānāma, that an ariyan disciple is intent on vigilance.

And how, Mahānāma, is an ariyan disciple possessed of the seven excellent things? As to this, Mahānāma, the ariyan disciple (1) is of faith; he has faith in the awakening of the Tathāgata, and thinks: He is indeed Lord, perfected one, fully Self-Awakened One, endowed with right knowledge and conduct, well-farer, knower of the world(s), matchless charioteer of men to be tamed, teacher of devas and men, the Awakened One, the Lord. (2) He comes to have shame; he is ashamed of wrong conduct in body, of wrong conduct in speech, of wrong conduct in thought, he is ashamed to fall into evil unskilled mental states. (3) He has fear of blame; he fears blame for wrong conduct in body … speech … thought, he fears blame for falling into evil unskilled mental states. (4) He is one who has heard much, who remembers what he has heard, who stores up what he has heard. Those things, lovely in the beginning, lovely in the middle, lovely at the ending which, with the meaning and the spirit, declare the Brahma-faring wholly fulfilled, perfectly purified, such things are much heard by him, borne in mind, familiarised by speech, pondered over in the mind, well penetrated by right view. (5) He dwells with stirred up energy for getting rid of unskilled mental states, for acquiring skilled mental states, steadfast, firm in advance, persevering amid skilled mental states. (6) He is mindful, possessed of the highest mindfulness and discrimination, remembering, recollecting what he has done and said long ago. (7) He is one of wisdom, Dhamma endowed with wisdom leading to (the cutting off of) rise and fall, with the ariyan penetration leading to the complete destruction of anguish. It is thus, Mahānāma, that an ariyan disciple is possessed of the seven excellent things.

And how, Mahānāma, is an ariyan disciple one who acquires at will, without trouble, without difficulty, the four meditations which are of the purest mentality, abidings in ease here and now? As to this, Mahānāma, an ariyan disciple, (1) aloof from pleasure of the senses, aloof from unskilled states of mind, enteres and abides in the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. (2) By allaying initial and discursive thought, with the mind subjectively tranquillised and fixed on one point, he enters and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful … (3) he enters and abides in the third meditation … (4) the fourth meditation. It is thus, Mahānāma, that an ariyan disciple is one who acquires at will, without trouble, without difficulty, the four meditations which are of the purest mentality, abidings in ease here and now.

When, Mahānāma, an ariyan disciple is endowed with moral habit thus, is one who guards the doors of his sense-organs thus, is moderate in eating thus, is intent on vigilance thus, is endowed with the seven excellent things thus, is one who acquires thus at will, without trouble, without difficulty, the four meditations which are of purest mentality, abidings in ease here and now, then he, Mahānāma, is called an ariyan disciple who is on a learner's course, possessed of (mental) soundness, he becomes one for successful breaking through, he becomes one for self-awakening, he becomes one for winning the matchless security from the bonds.

Mahānāma, it is as if there were eight or ten or a dozen hen's eggs, properly sat on, properly incubated, properly hatched by that hen; such a wish as this would not arise in that hen: ‘O may my chicks, having pierced through the egg-shell with the point of the claw on their feet or with their beaks, break forth safely,’ for these chicks were ones who were able to break forth safely having pierced the egg-shells with the point of the claw on their feet or with their beaks.

Even so, Mahānāma, when an ariyan disciple is endowed with moral habit thus, is one who guards the doors of his sense-organs thus, is moderate in eating thus, is intent on vigilance thus, is endowed with the seven excellent things thus, is one who acquires thus at will, without trouble, without difficulty the four meditations which are of the purest mentality, abidings in ease here and now, then he, Mahānāma, is called an ariyan disciple who is on a learner's course, possessed of (mental) soundness, he becomes one for successful breaking through, he becomes one for self-awakening, he becomes one for winning the matchless security from the bonds.

That ariyan disciple, Mahānāma, having come to this matchless purification through equanimity and mindfulness, (1) recollects a variety of former habitations, that is to say one birth, two births … Thus in all their mode and detail he recollects a variety of former habitations. This is his first breaking through as a chick's from the egg-shell.

Then this ariyan disciple, Mahānāma, having come to this matchless purification through equanimity and mindfulness, (2) with the purified deva-vision surpassing that of men, sees beings as they are passing hence and uprising, mean, excellent, comely, ugly, well-going, ill-going … he comprehends beings according to the consequences of deeds. This is his second breaking through as a chick's from the egg-shell.

Then this ariyan disciple, Mahānāma, having come to this matchless purification through equanimity and mindfullness, (3) by the destruction of the cankers having here-now realised by his own super-knowledge the freedom of mind and the freedom through intuitive wisdom that are cankerless, enters and abides therein. This is his third breaking through as a chick's from the egg-shell.

Whatever ariyan disciple, Mahānāma, is possessed of moral habit, this is so of him in regard to conduct. And, Mahānāma, whatever ariyan disciple is guarded as to the doors of his sense-organs, this too is so of him in regard to conduct. And, Mahānāma, whatever ariyan disciple is moderate in eating … is intent on vigilance … is possessed of the seven excellent things … acquires at will, without trouble, without difficulty, the four meditations that are of the purest mentality, abidings in ease here and now, this too is so of him in regard to conduct. But, Mahānāma, whatever ariyan disciple in many a figure recollects his former habitations, that is to say one birth, two births … that is so of him in regard to knowledge. And, Mahānāma, whatever ariyan disciple, by the purified deva-vision surpassing that of men, sees beings as they are passing hence and uprising, mean, excellent, comely ugly, well-going, ill-going … who comprehends beings according to the consequences of deeds, this too is so of him in regard to knowledge. And, Mahānāma, whatever ariyan disciple, by the destruction of the cankers, having realised here and now by his own super-knowledge the freedom of mind and the freedom through wisdom that are cankerless, enters and abides therein, this too is so of him in regard to knowledge.

Mahānāma, this ariyan disciple is said to be possessed of knowledge and to be possessed of (right) conduct and to be possessed of knowledge and (right) conduct. And, Mahānāma, this verse was spoken by Brahmā Ever-Young:

‘The noble warrior is best among those people who value clan;
He who is possessed of knowledge and (right) conduct is the best of devas and men.’

Mahānāma, this verse was rightly sung, not wrongly sung by Brahmā Ever-Young; it was rightly spoken, not wrongly spoken; it is connected with the goal, not connected with what is not the goal. It is approved by the Lord.”

Then the Lord, having risen, addressed the venerable Ānanda, saying: “It is good, it is good, Ānanda; it is good that you, Ānanda, spoke on a learner's course to the Sakyans of Kapilavatthu.”

Thus spoke the venerable Ānanda, the Teacher approving.

Delighted, the Sakyans of Kapilavatthu rejoiced in what the venerable Ānanda had said.

- Translator: I.B. Horner

- Editor: Brother Joe Smith

A Trainee

So I have heard.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it.
That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
The Buddha consented in silence.
Then, knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,
bowed, stood to one side,
and told him of their preparations, saying,

“Please, sir, come at your convenience.”
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda,
“Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired.
My back is sore,
I’ll stretch it.”
“Yes, sir,” Ānanda replied.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Then Ānanda addressed Mahānāma the Sakyan:
“Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
And how is a noble disciple accomplished in ethics?
It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
That’s how a noble disciple is ethical.
And how does a noble disciple guard the sense doors?
When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details.
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know a thought with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
That’s how a noble disciple guards the sense doors.
And how does a noble disciple eat in moderation?
It’s when a noble disciple reflects properly on the food that they eat:
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’
That’s how a noble disciple eats in moderation.
And how is a noble disciple dedicated to wakefulness?
It’s when a noble disciple practices walking and sitting meditation by day, purifying their mind from obstacles.
In the evening, they continue to practice walking and sitting meditation.
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
That’s how a noble disciple is dedicated to wakefulness.
And how does a noble disciple have seven good qualities?
It’s when a noble disciple has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.
They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They’re mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
That’s how a noble disciple has seven good qualities.
And how does a noble disciple get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty?
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
second absorption …
third absorption …
fourth absorption.
That’s how a noble disciple gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.
Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
Still they can break out and hatch safely.
In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their 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.
This is their first breaking out, like a chick from an eggshell.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees 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 are reborn according to their deeds.
This is their second breaking out, like a chick from an eggshell.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
This is their third breaking out, like a chick from an eggshell.
A noble disciple’s conduct includes the following: being accomplished in ethics,
guarding the sense doors,
moderation in eating,
being dedicated to wakefulness,
having seven good qualities,
and getting the four absorptions when they want, without trouble or difficulty.
A noble disciple’s knowledge includes the following: recollecting their past lives,
clairvoyance that is purified and superhuman,
and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.
This noble disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
And Brahmā Sanaṅkumāra also spoke this verse:
‘The aristocrat is first among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is first among gods and humans.’
And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”
Then the Buddha got up and said to Venerable Ānanda,
“Good, good, Ānanda!
It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”
This is what Venerable Ānanda said,
and the teacher approved.
Satisfied, the Sakyans of Kapilavatthu were happy with what Venerable Ānanda said.