1Thus have I heard. On one occasion the Blessed One was dwelling at Cālikā on Mount Cālikā.[n.1830] Mp says that Cālikā was the name of a city and nearby was a mountain also called Cālikā. They had built a large monastery there and the Blessed One had been dwelling in the monastery, supported by the city. Now on that occasion the Venerable Meghiya was the Blessed One's attendant. Then the Venerable Meghiya approached the Blessed One, paid homage to him, stood to one side, and said to him: "Bhante, I would like to enter Jantugāma for alms."

1Ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca:  "Icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun"ti.

"You may do so, Meghiya, at your own convenience."

"Yassadāni tvaṁ, meghiya, kālaṁ maññasī"ti.

2Then, in the morning, the Venerable Meghiya dressed, took his bowl and robe, and entered Jantugāma for alms. When he had walked for alms in Jantugāma, after his meal, on returning from his alms round, he went to the bank of the Kimikālā River. As he was walking and wandering around for exercise along the bank of the Kimikālā River, the Venerable Meghiya saw a lovely and delightful mango grove. It occurred to him: "This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will come back to this mango grove to strive."

2Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ. Disvānassa etadahosi:  "pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā"ti.

3Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said:

3Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: 

4"This morning, Bhante, I dressed, took my bowl and robe, and entered Jantugāma for alms …. All as above, but in the first person. … I thought: ‘This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will go back to that mango grove to strive.’ So if the Blessed One would permit me, I will go back to that mango grove to strive."

4"Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ. Disvāna me etadahosi:  ‘pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā"ti.

"As we are alone, Meghiya, wait until another bhikkhu comes along."[n.1831] Reading with Ce and Be āgacchati, as against Ee dissatu, "let be seen."

"Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī"ti.

5A second time the Venerable Meghiya said to the Blessed One: "Bhante, for the Blessed One there is nothing further to be done and no need to increase what has been done.[n.1832] Actually, what occurs "a second time" is only the request for permission, not the full statement. Mp: "There is nothing further to be done (natthi kiñci uttariṁ karaṇīyaṁ): because the four functions have been done respecting the four truths. And no [need] to increase what has been done (katassa vā paṭicayo): no repetition of what he has attained. For the path already developed is not developed again, and there is no repeated abandoning of abandoned defilements." But, Bhante, I have something further to be done and need to increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive."

5Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:  "bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā"ti.

"As we are alone, Meghiya, wait until another bhikkhu comes along."

"Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī"ti.

6A third time the Venerable Meghiya said to the Blessed One: "Bhante, for the Blessed One there is nothing further to be done and no need to increase what has been done. But, Bhante, I have something further to be done and need to increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive."

6Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca:  "bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā"ti.

"Since you speak of striving, Meghiya, what can I say to you? You may go at your own convenience."

"Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma. Yassadāni tvaṁ, meghiya, kālaṁ maññasī"ti.

7Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and went to the mango grove. He entered and sat down at the foot of a tree to pass the day. Then, while the Venerable Meghiya was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to him: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to him: "This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming."[n.1833] Mp: "In five hundred successive lives he had been a king. There had been a stone slab there where he used to sit. He had come accompanied by three troops of dancing girls to amuse himself in the park. From the time Meghiya sat down there, it seemed as if he were no longer a monk but a king sitting on a regal couch beneath a white parasol, surrounded by his retinue of dancing girls. As he enjoyed his splendor, sensual thoughts arose in him. Just then, he seemed to see two thieves who had been arrested by his men and brought before him. In ordering one to be executed, thoughts of ill will arose in him; and in ordering the other to be imprisoned, thoughts of harming arose. Thus he was enveloped by those unwholesome thoughts like a tree by creepers, or like a honey-eater by honey bees."

7Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ – kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Atha kho āyasmato meghiyassa etadahosi:  "acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā"ti.

8Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said:

8Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: 

9"Here, Bhante, while I was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to me: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to me: ‘This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming.’"

9"Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ – kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi:  ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā’"ti.

10"Meghiya, when liberation of mind has not matured, five things lead to its maturation.[n.1834] Mp: "Liberation of mind (cetovimutti): liberation of mind from defilements. In the preliminary phase of practice, the mind is liberated from defilements by way of (liberation in) a particular respect (tadaṅgavasena) and by way of suppression (vikkhambhanavasena). In the subsequent phase, it is liberated by way of eradication (samucchedavasena) and by way of tranquilization (paṭipassaddhivasena). When the dispositions have been awakened and matured, insight gives rise to the path, and as insight reaches maturity, liberation of mind is said to have matured. But in their absence it has not yet matured." What five?

10"Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṁvattanti. Katame pañca?

(1) "Here, Meghiya, a bhikkhu has good friends, good companions, good comrades. When liberation of mind has not matured, this is the first thing that leads to its maturation.

Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripakkāya saṁvattati. (1)

11(2) "Again, a bhikkhu is virtuous; he dwells restrained by the Pāṭimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. When liberation of mind has not matured, this is the second thing that leads to its maturation.

11Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripakkāya saṁvattati. (2)

12(3) "Again, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up with others, on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. When liberation of mind has not matured, this is the third thing that leads to its maturation.

12Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ – appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripakkāya saṁvattati. (3)

13(4) "Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. When liberation of mind has not matured, this is the fourth thing that leads to its maturation.

13Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripakkāya saṁvattati. (4)

14(5) "Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. When liberation of mind has not matured, this is the fifth thing that leads to its maturation.

14Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripakkāya saṁvattati.

15"When, Meghiya, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Pāṭimokkha … … will train in them.

15Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  ‘sīlavā bhavissati … pe … samādāya sikkhissati sikkhāpadesu’.

16"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires … on the knowledge and vision of liberation.

16Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  ‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ – appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.

17"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities.

17Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  ‘āraddhavīriyo viharissati … pe … anikkhittadhuro kusalesu dhammesu’.

18"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

18Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa:  ‘paññavā bhavissati … pe … sammādukkhakkhayagāminiyā’. (5)

19"Having based himself on these five things, the bhikkhu should develop further another four things. (6) The perception of unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit ‘I am.’ When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit ‘I am,’ which is nibbāna in this very life."

19Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan"ti. (6–9.)

Tatiyaṁ.