Once the Lord was staying among the Sakyans, at the School building in the mango grove belonging to the Vedhanna family. At that time the Nigantha Nataputta had just died at Pava. After his death the Niganthas were split into two parties, quarreling and disputing each other's kinwledge: 'You don't understand this doctrine and discipline but I do!', 'Your I way is all wrong, mine is right!', 'Your argument has been overthrown, you're defeated!' , 'Go on, save your doctrine - get out of that if you can!' Even the white-robed lay followers were disgusted, displeased and repelled when they saw that their doctrine and discipline was so ill-proclaimed, so un-edifyingly displayed and so ineffectual in calming the passions, having been proclaimed by one not fully enlightened, and now with its support gone, without an arbiter.
A novice Cunda who had spent the Rain retreat at Pava came to Samagama to see the Venerable Ananda. Saluting him, he sat down to one side and said: 'Sir, the Nigantha Nataputta has just died at Pava and he related the dispute that had happened.' Venerable Ananda said: 'Cunda, that is something that has to be reported to the Blessed Lord.' So they went to the Lord and told him. Buddha's response was: "Cunda, that is a doctrine and discipline that is ill-proclaimed, un-edifyingly displayed and ineffectual in calming the passions because its pro claimer was not fully enlightened."
The Buddha then discussed the merit and demerit of teachers, doctrines and disciples in terms of the enlightenment or non-enlightenment of the teacher, the doctrine and the discipline being well or ill proclaimed, and the practice or non-practice by the disciple, and the praiseworthiness or blame and the merit or demerit of these various factors.
He said (example 1): 'Such being the case, Cunda, a disciple cannot live according to that doctrine and maintain proper conduct, nor live by it, but deviates from it. To him one might say: "Friend, this is what you have received?'' But your teacher is not fully enlightened so you cannot live according to that doctrine and maintain proper conduct..." In this case, Cunda, the teacher is to be blamed, the doctrine is to blamed, but the pupil is praiseworthy as he deviates from it. And if anyone were to say to that pupil: "Come now, practice according to the doctrine proclaimed and given out by your teacher" then the one who urged this, the thing urged and the one who so practiced would all gain much demerit. Why? Because the doctrine is ill-proclaimed, un-edifyingly displayed and ineffectual in calming the passions because its pro claimer was not fully enlightened."
(Example 2)'Cunda, if a teacher who is not fully enlightened and a disciple lives according to that doctrine and conforms to it. One might say to him: "Friend, what you have received is not good as your teacher is not fully enlightened, his teaching is ill-pro- claimed but yet you continue to live according to it. " In this case the teacher, the doctrine and the disciple are all to be blamed. And if anyone were to say: "Well, reverend sir, by following that system you will be successful", the one who so recommended it, that which was recommended, and the one who on hearing such recommendation would all gain much demerit. Why? Because the doctrine is ill-proclaimed, un-edifyingly displayed and ineffectual in calming the passions because its pro claimer was not fully enlightened."
(Example 3) 'But here now is a teacher who is fully enlightened: his doctrine is well-proclaimed, edifyingly displayed, effectual in calming the passions because of that enlightened teacher. But the disciple does not live up to the doctrine and deviates from it. In that case one might say to him: "Friend, you have failed, you have missed your opportunity, your teacher is fully enlightened, his doctrine is well-proclaimed but you do not follow it, you deviate from it." In this case the teacher and the doctrine are praiseworthy, but the pupil is to be blamed. And if anyone were to say: 'Well, reverend sir, you should follow the teaching proclaimed by your teacher", then the one who urged this and the one who so practiced would all gain much merit. Why? Because the doctrine is well-proclaimed.
(Example 4) 'But now, Cunda, here is a teacher who is fully enlightened, his doctrine is well-proclaimed and the disciple having taken it up, follows it, practicing it properly and keeping to it. Someone might say to him: "Friend, what you have received is good and you are following the doctrine of your teacher." In this case the teacher and the doctrine are praiseworthy, and the pupil is also praiseworthy. And if anyone were to say to such a disciple: "Well reverend sir, by following that system you will be successful", then the one who commended it and the one who on hearing such commendation, should make greater efforts and would all gain much merit. Why? Because that is so when the doctrine and discipline are well- proclaimed and effectual in calming the passions because of the fully-enlightened Teacher and supreme Buddha.
(After this, Buddha discussed the sadness or non-sadness arising from the death of the teacher in these various circumstances as a function of the understanding by the disciples of the dharma and the discipline. ) (Example 1) 'But now, Cunda, suppose a Teacher has arisen in the world, an Arahant, fully-enlightened Buddha and his doctrine is well-proclaimed, effectual in calming the passions because of that Teacher. But his disciples have not fully mastered that true Dhamma, the full purity of the holy life has not become clear and evident to them even at the time of the Teacher's passing. In that way, Cunda, the Teacher's death would be a sad thing for his disciples. Why? They would think: "Our Teacher arose in the world for us, an Arahant, fully-enlightened Buddha, whose doctrine was well-proclaimed but we did not fully master the true Dhamma and now our Teacher has passed away from among us!" That way, the Teacher's death would be a sad thing for his disciples.
(Example 2) 'But suppose a Teacher has arisen in the world, an arahant, fully enlightened Buddha whose doctrine is well-proclaimed and his disciples have fully mastered the true Dhamma, the full purity of the holy life has become clear and evident to them and has been sufficiently grounded among them while being thus well-proclaimed among humans by the time of the Teacher's passing. That way, the Teacher's death would not be a sad thing for his disciples. Why? They would think: "Our Teacher arose in the world for us and we have fully mastered the true Dhamma while it was thus proclaimed among humans and now our Teacher has passed away from among us." That way, the Teacher's death would not be a sad thing for his disciples.
(Finally, he discusses the perfection or imperfection of the practice of the holy life as a function of the seniority of teachers. ) 'But, Cunda, if the holy life is so circumstanced and there is no teacher who is senior, of long standing, long-ordained, mature and advanced in seniority, then in such a case the holy life (sangha/ monk community) will be imperfect. But if such a teacher exists, then the holy life can be perfected in such a case. '
'If in such a case there is such a senior teacher but if there are no senior disciples among the monks, who are experienced, trained, skilled, who have attained peace from bondage, who are able to proclaim the true Dhamma, able to refute any opposing doctrines that may arise by means of the true Dhamma, ability to give a grounded exposition of Dhamma, then the holy life is not perfected.'
'In such cases, if there are such senior teachers and such senior disciples, but there are no monks of middle standing with these qualities or no junior monks with these qualities, no senior disciples among the nuns, no middle-ranking or junior nuns, no white-robed lay followers, male or female, celibate or otherwise or if the teaching does not prosper and flourish, is not widespread, widely known, proclaimed far and wide or [even if these conditions are fulfilled] has not gained the first place in public support, then the holy life is not perfected. If, however, all these conditions are fulfilled, then the holy life is perfected. '
'But, Cunda, I have now arisen in the world as an Arahant, fully-enlightened Buddha, the Dhamma is well-proclaimed, my disciples are proficient in the true Dhamma, the full purity of the holy life has become clear and evident to them in the logic of its unfolding. But now I am an aged teacher who went forth a long time ago and my life is coming to its close. However, there are senior teachers among the monks, who are experienced, trained, skilled, who have attained peace from bondage, able to proclaim the true Dhamma, able to refute by means of the Dhamma any opposing doctrines that may arise and they can give a grounded exposition of Dhamma. There are middle-ranking monks who are disciplined and experienced, there are novices who are disciples, there are senior, middle-ranking and novice nuns who are disciples, there are white-robed lay followers, male and female, celibate and non-celibate. The holy life I proclaimed prospers and flourishes, widely spread, widely-known, proclaimed far and wide, well-proclaimed among humans. '
Among all the teachers now existing in the world, Cunda, I see none who has attained to such a position of fame and following as I have. Of all the orders and groups in the world, I see none as famous and well-followed as my Sangha of monks. If anyone were to refer to any holy way of life as being fully successful and perfect with nothing lacking and nothing superfluous, well-proclaimed in the perfection of its purity, it is this holy life they would be describing. It was Uddaka Ramaputta (Buddha's second meditation teacher) who used to say: "He sees but does not see." Use this illustration: You can see the blade of a well-sharpened razor but not its edge. Just as when one turns the razor on its edge, it disappears (because the edge is so thin), so is the dharma pure and complete, there being nothing to add or subtract from it.
Buddha: 'Therefore Cunda, to whom I have taught these truths that I have realized by super-knowledge, should come together and recite them, setting meaning beside meaning and expression beside expression, without dissension, so that this holy life may continue and be established for a long time for the profit and happiness of the many out of compassion for the world and for the benefit, profit and happiness of devas and humans. So what are the things that you should recite together? They are: the four foundations of mindfulness, the four right efforts, the four roads to power, the five spiritual faculties, the five mental powers, the seven factors of enlightenment, the Noble Eightfold Path. These are the things you should recite together.
The Buddha then recites the method by which the continuing consensus of the assembly may be maintained: 'Thus you must train yourselves, being assembled in harmony and without dissension. If a fellow in the holy life quotes Dhamma in the assembly and if you think he has either misunderstood the sense or expressed it wrongly, you should neither applaud nor reject it, but should say to him: "Friend, if you mean such-and-such, you should put it either like this or like that which is the more appropriate?'or: "If you say such-and-such, you mean either this or that: which is the more appropriate?" If he replies: "This meaning is better expressed like this than like that", or: 'The sense of this expression is this rather than that", then his words should be neither rejected nor disparaged but you should explain to him carefully the correct meaning and expression.
Buddha: 'Again Cunda, if a fellow in the holy life quotes Dhamma in the assembly and if you think he has misunderstood the sense though he has expressed it correctly, you should neither applaud nor reject it but say to him: "Friend, these words can mean either this or that: which sense is the more appropriate?" And if he replies: "They mean this", then his words should be neither rejected nor disparaged but you should explain to him carefully the correct meaning. Similarly if you think he has got the right meaning but expressed it wrongly then you should explain to him carefully the correct meaning and expression. But Cunda, if you think he has got the right meaning and expressed it correctly, you should say: "Good!" and you should applaud and congratulate him by saying: "We are lucky and most fortunate to find in you, friend, a companion in the holy life who is so well-versed in both the meaning and the expression!"
The Buddha tells Cunda that he teaches a doctrine for restraining the corruptions in the present and destroying them in future lives. To achieve this, the monastics should observe a way of life in which clothing should only be enough to ward off heat and cold, insects, bugs, wind, and sun, and to hide the private parts. Alms food should only be enough to provide adequate nourishment for the body and keep it unimpaired by satisfying the sensation of hunger. Shelter should only be enough to ward off cold and heat, insects, bugs, wind, sun, and the effects of the seasons, and to ensure the enjoyment of seclusion. Medicines and medical treatments should only be enough to cure sickness and maintain health. (Here Buddha talked about the 4 requisites of a monk)
Buddha: 'Cunda, there will be wanderers of other sects who say: "The ascetics who follow the Buddha are addicted to a life of devotion to pleasure." If so, they should be asked: "What kind of a life of devotion to pleasure, friend? For such a life can take many different forms." There are four kinds of life devoted to pleasure which are low, vulgar, worldly, ignoble and not conducive to not leading to disenchantment, to dispassion, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. What are they? 1. A foolish person takes pleasure and delight in killing living beings. 2. Someone takes pleasure and delight in taking that which is not given. 3. Someone takes plea- sure and delight in telling lies. 4. Someone gives himself up to the indulgence in and enjoyment of the pleasures of the five senses. These are the four kinds of life devoted to pleasure which will not lead to enlightenment. If those of other sects say: "Are the followers of the Buddha given to these four forms of pleasure-seeking?" They should be told: "No!" for they would not be speaking correctly about you, they would be slandering you with false and untrue statements.
Buddha:' There are four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to dispassion, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. What are they? 1. A monk, detached from all sense-desires, detached from unwholesome mental states, enters and remains in the first jhana, which is with thinking and pondering, born of detachment, filled with delight and happiness. 2. With the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and remains in the second jhana, which is without thinking and pondering, born of concentration, filled with delight and happiness. 3. Again, with the fading of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself that joy of which the Noble Ones say: "Happy is he who dwells with equanimity and mindfulness", he enters and remains in the third jhana. 4. Again, having given up pleasure and pain, and with the disappearance of former gladness and sadness, he enters and remains in the fourth jhana which is beyond pleasure and pain and purified by equanimity and mindfulness. These are the four kinds of life devoted to pleasure which will lead to enlightenment. So if wanderers from other sects should say that the followers of the Buddha are addicted to these four forms of pleasure-seeking, they should be told: "Yes", for they would be speaking correctly about you, they would not be slandering you with false or untrue statements.
Buddha: 'Then such wanderers might ask: "Well then what are the results and benefits of achieving the above four forms of pleasure-seeking (Jhanas)?" Then you should reply: "They can expect four fruits, four benefits. What are they? " 1. Stream Winner (First stage of enlightenment): When a monk destroys three fetters become a Stream-Winner, he is no longer subjected to rebirth in lower worlds. He is firmly established and destined for full enlightenment. 2. Once-returner (Second stage of enlightenment): When a monk by the complete destruction of three fetters and with the reduction of greed, hatred and delusion, becomes a Once-Returner. He only return once more to this world, he will put an end to suffering. 3. Non-returner (third stage of enlightenment): When a monk by the complete destruction of the five lower fetters, has been spontaneously reborn and they will reach Nibbana without returning from that world. 4. Arahant (Fourth stage of enlightenment): When a monk by the destruction of the corruptions in this very life has by his own knowledge and realization, attained to Arahantship, to the deliverance of heart and through wisdom. These are the four fruits and the four benefits that one given to these four forms of pleasure-seeking can expect.'
Buddha continued: 'Then such wanderers might say: "The doctrines of the Buddha's followers are not well-founded." They should be told: "Friend, the Lord who knows and sees has taught and proclaimed to his disciples principles which are not to be transgressed as long as life shall last. Just like a locking-post or an iron post which is deep-based, well-planted and un- shake-able, immovable are these doctrines he has taught. Any monk who is an Arahant, whose corruptions are destroyed, who has lived the life, done what was to be done, laid down the burden, gained the true goal, who has completely destroyed the fetter of becoming (rebirth) and is liberated by supreme insight (wisdom), is incapable of doing nine things: (1) Killing (2) stealing (3) Sexual intercourse (4) Lying (5) Hoarding possesions (6) Attachments (7) Hatred (8) Folly (9) Fear.
Buddha: 'Such wanderers might say: "As regards to past times, the ascetic Gotama displays boundless knowledge and insight but not about the future as to what it will be and how it will be." That would be to suppose that knowledge and insight about one thing are to be produced by knowledge and insight about something else, as fools imagine. With regards the past, the Tathagata has knowledge of past lives. He can remember as far back as he wishes. As for the future, this knowledge, born of enlightenment, arises in him: "This is the last birth, there will be no more becoming." If "the past" refers to what is not factual, to fables which is of not advantage for progress, the Tathagata makes no reply. If it refers to what is factual, not fabulous but which is not of advantage, the Tathagata makes no reply. But if "the past" refers to what is factual, not fabulous and which is of advantage for progress then the Tathagata knows the right time to reply. The same applies to the future and the present. Therefore Cunda, the Tathagata is called the one who declares the time, the fact, the advantage, the Dhamma and the discipline. That is why he is called Tathagata.
'Cunda, whatever in this world with its devas and maras and Brahmas, with its ascetics and Brahmins, its princes and people, is seen by people, heard, cognised, whatever was ever achieved, sought after or mentally pondered upon - all that has been fully understood by the Tathagata. That is why he is called Tathagata. Between the night in which the Tathagaka gains supreme enlightenment and the night in which he attains the Nibbana-element without remainder, whatever he proclaims, says or explains is so and not otherwise. That is why he is called Tathagata. The Tathagata is the un-vanquished conqueror, the seer and ruler of all. (Buddha explained the definition of Tathagata that Buddha often used to describe himself)
'Wanderers might say: "Does the Tathagata exist after death? Is that true, and any other view foolish?" They should be told: "Friend, this has not been revealed by the Lord." They may ask: "Does the Tathagata not exist after death? or Does he both exist and not exist after death? or Does he neither exist nor not exist after death?" They should be told: "Friend, this has not been revealed by the Lord." Then they may say: "Why has the ascetic Gotama not revealed this?" They should be told: "Friend, this is not conducive to welfare or to the Dhamma or to the higher holy life or to disenchantment, dispassion, cessation, tranquility, realization, enlightenment, Nibbana. That is why the Lord has not revealed it."
They may say: "Well, friend, what has the ascetic Gotama revealed?" They should be told: "'Lord Buddha taught the four noble truths namely : This is suffering, This is the arising of suffering, This is the cessation of suffering and This is the path leading to the cessation of suffering" Then they may say: "Why has this been declared by the ascetic Gotama?" They should be told: "Because this is conducive to welfare, to Dhamma, to the higher holy life, to perfect disenchantment, to dispassion, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. That is why the Lord has revealed it."
Buddha: 'Cunda, those bases of speculation about the beginnings of things which I have explained to you as they should be explained, likewise about the future and the speculations about the past. There are ascetics and Brahmins who say and believe on the topic of self and world: "The self and the world are eternal or The self and the world are not eternal or The self and the world are both eternal and not eternal or The self and the world are neither eternal nor not eternal." They may also say that :" The self and the world are self-created or They are created by another or They are both self-created and created by another or They are neither self-created nor created by another, but have arisen by chance". On speculations about the future, there are some ascetics and Brahmins who say: "The self after death is material and healthy or the self is immaterial" or both material or immaterial or neither. Some may say "The self is conscious after death or unconscious or both conscious and unconscious or neither or The self perishes, is destroyed, ceases to be after death." And similarly they have wrong views on pleasure and pain.They think their view is true and any other view is wrong. I go to those ascetics and Brahmins who hold these views and if being asked they confirm that they do hold such views but I do not admit their claims. Why not? Because Cunda different beings hold different opinions on such matters. Nor do I consider such theories equal to my own as I am their superior in regard to the higher exposition.
Buddha :‘Cunda, for the destruction of all such views about the past and the future, for transcending them, I have taught and laid down the four foundations of mindfulness. What are the four? Here a monk dwells contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world. He dwells contemplating feelings as feelings, contemplating the mind as mind and contemplating mind-objects as mind-objects.’
During this discourse, Venerable Upavāna was standing behind the Lord, fanning him. He said: ‘It is wonderful, Lord, it is marvellous! Lord, this exposition of Dhamma is delightful, highly delightful! Lord, what is the name of this discourse?’ Buddha replied: ‘Well, Upavāna, you can remember it as “The Delightful Discourse.ʺʹ Venerable Upavāna rejoiced and was delighted with his words.
In summary, this discourse which is also know as "The Delightful Discourse" was a discourse taught to a novice monk Cunda who went to the Buddha to report the dispute amongst Nigantha Nataputta disciples after his death. Buddha discussed the merit and demerit of teachers, doctrines and disciples in terms of the enlightenment or non-enlightenment of the teacher, the doctrine and the discipline being well or ill proclaimed, and the practice or non-practice by the disciple, and the praiseworthiness or blame and the merit or demerit of these various factors.her and supreme Buddha. Buddha also discussed the sadness or non-sadness arising from the death of the teacher in these various circumstances as a function of the understanding by the disciples of the dharma and the discipline. Then he discussed the perfection or imperfection of the practice of the holy life as a function of the seniority of teachers.
Buddha mentioned that there are four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to dispassion, to cessation, to tranquility, to realization, to enlightenment, to Nibbana. They are the four jhana states. He also mentioned the four stages of enlightenment and the fruits of them. He also mentioned the qualities of an Arahant and Tathagata. Buddha again emphasized the four noble truths and the four foundations of mindfulness.
By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)