Lust for sensuality leads to happiness? (sutra)

Sutta Central, Māgandiya Sutra (MN 75), Dhr. Seven, Ananda M. (eds.), Wisdom Quarterly

 

Pay attention, kids. This is going to be good.

Thus have I heard. On one occasion the Blessed One [the Buddha] was living in the Kuru country in a Kuru town called Kammāsadhamma, on a spread of grass in the fire chamber of a Brahmin belonging to the Bhāradvāja clan.

In the morning the Blessed One dressed and, taking his bowl and outer robe, went into Kammāsadhamma for alms.

When he had wandered for alms and returned, after his meal, he went to a certain grove for the day’s abiding [meditation]. Having entered the grove, he sat down at the root of a tree.

I have lots of lust and no happiness.

Then the wanderer Māgandiya, while walking and wandering for exercise, went to the fire chamber of that Brahmin.
 
There he saw a spread of grass prepared and asked the Brahmin, “For whom has this spread of grass been prepared in Master Bhāradvāja’s fire chamber? It seems like it might be a recluse’s bed.”

“Master Māgandiya, there is a recluse named Gotama [Sanskrit Gautama, Prince Siddhartha, the Buddha], the son of the Sakyans [the Scythians], who went forth from a Sakyan clan.

Now a good report about Master Gotama has spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of devas and humans, enlightened, blessed.’ This bed has been prepared for that Master Gotama.”

“Indeed, Master Bhāradvāja, it is an ill sight we [I] see when we see the bed of that destroyer of growth, Master Gotama.”

“Be careful what you say, Māgandiya, be careful what you say! Many learned nobles (kashtriya caste), learned Brahmins, learned householders, and learned recluses have full confidence in Master Gotama, and have been trained by him in the noble true way, in the Dharma [and Discipline] that is wholesome.”

“Master Bhāradvāja, even if we [I] saw that Master Gotama face to face, we [I] would tell him to his face: ‘The recluse Gotama is a destroyer of growth.’ Why is that? It is because that has come down in our discourse.”
 

“If Master Māgandiya has no objection, may I tell this to Master Gotama?”
 

“Let Master Bhāradvāja be at ease. Tell him just what I have said.”

 

Meanwhile, with the divine ear, which is purified and surpasses the human, the Blessed One heard this conversation between the Brahmin of the Bhāradvāja clan and the wanderer Māgandiya.

Then, when it was evening, the Blessed One rose from meditation, went to the Brahmin’s fire chamber, and sat down on the spread of grass made ready.

Then the Brahmin of the Bhāradvāja clan went to the Blessed One and exchanged courteous greetings with him. When this courteous and amiable talk was finished, he sat down respectfully to one side. The Blessed One then asked him:

“Bhāradvāja, did you have any conversation with the wanderer Māgandiya about this very same spread of grass?”

 

When this was said the Brahmin, awestruck and with hair standing on end, replied: “We [I] wanted to tell Master Gotama about that very thing, but Master Gotama has anticipated us.”

 

Hey, baby, you want a piece of me? *Wink*

But this discussion between the Blessed One and the Brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgandiya, while walking and wandering for exercise, came to the Brahmin’s fire chamber and went up to the Blessed One.

Meeting the Buddha face to face

O, yes, Fabio, yes!!

He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished,  Magandiya sat down at one side. Then the Blessed One said to him:
 

“Māgandiya, the eye delights in [visible] forms, takes delight in forms, rejoices in forms. That [delight] has been tamed by the Tathāgata [the Buddha], guarded, protected, and restrained, and he teaches the Dharma for its restraint.

“Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”
 

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ And why is that? It is because that is recorded in our scriptures.”

• “The ear delights in sounds…
• The nose delights in fragrances…
• The tongue delights in flavors…
• The body delights in tangible sensations…
• The mind delights in mind-objects, takes delight in mind-objects, rejoices in mind-objects.

“That has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dharma for its restraint.

“Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”
 

“It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ And why is that? It is because that is recorded in our scriptures.”

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“What do you think, Māgandiya? Here someone may have formerly enjoyed oneself with forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of [visible] forms, one might abandon craving for forms, remove fever for forms, and abide without thirst (obsession), with a mind/heart inwardly at peace.

“What would you say to him, Māgandiya?”

—“Nothing, Master Gotama.”

“What do you think, Māgandiya? Here someone may have formerly enjoyed oneself

• with sounds cognizable by the ear…
• with fragrances cognizable by the nose…
• with flavors cognizable by the tongue…
• with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, one might abandon craving for tangibles, remove fever for tangibles, and abide without thirst, with a heart/mind inwardly at peace.

“What would you say to him, Māgandiya?”

—“Nothing, Master Gotama.”

“Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five strands of sensual pleasure:

1. with forms cognizable by the eye…
2. with sounds cognizable by the ear…
3. with fragrances cognizable by the nose…
4. with flavors cognizable by the tongue…
5. with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

Rich Prince Siddhartha had it all.

“I had three seasonal palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with [exclusively female] musicians, none of whom were male, and I did not go down to the lower palace.

“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind/heart inwardly at peace.

“I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. And why is that?

Something better than sensual pleasures?

“It is because, Māgandiya, there is a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

“Suppose, Māgandiya, a householder or offspring of a householder were rich, with great wealth and property, and being provided and endowed with the five strands of sensual pleasure, one might enjoy oneself with

1. forms cognizable by the eye…
2. with sounds cognizable by the ear…
3. with fragrances cognizable by the nose…
4. with flavors cognizable by the tongue…
5. with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

O, celestial nymphs of the sensual heavens!

“Having conducted oneself well in body, speech, and mind, on the dissolution of the body, after death, one might reappear [be reborn] in a happy destination, in the heavenly world(s) in the retinue of the devas of the Thirty-Three.

“And there, surrounded by a group of nymphs in the Nanda's Pleasure Grove, one would enjoy oneself, provided and endowed with the five strands of divine sensual pleasure.

Can I have "spiritual" sex?

“Suppose one saw a householder or offspring of a householder enjoying oneself, provided and endowed with the five strands of human sensual pleasure.

“What do you think, Māgandiya, would that young deva surrounded by the group of nymphs in Nanda's Pleasure Grove, enjoying himself, provided and endowed with the five strands of divine sensual pleasure, envy the householder or the householder’s son for the five strands of human sensual pleasure, or would he be enticed by human sensual pleasures?”

“No, Master Gotama, because divine sensual pleasures are more excellent and sublime than human sensual pleasures.”

“So, too, Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five strands of sensual pleasure: with forms cognizable by the eye…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

“On a later occasion, having understood as they actually are the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst (obsession), with a mind/heart inwardly at peace.

“I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them nor do I delight therein.

“And why is that? It is, Māgandiya, because there is a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.

The example of the leper

“Suppose, Māgandiya, there were a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit.

“Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes.

This sexual urge itches! Give me the fire!

“Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit. What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?”
 

“No, Master Gotama, because when there is sickness, there is need for medicine, but when there is no sickness, there is no need for medicine.”
 

“So, too, Māgandiya, formerly when I lived the home life…[as in §12]…Since I take delight in that, I do not envy what is inferior, nor do I delight therein.
 

“Suppose, Māgandiya, there were a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit.

“Then his friends and companions, his kin and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes.

“Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Māgandiya, would that man [squirm and] twist his body this way and that?”

“Yes, Master Gotama, because that fire is indeed painful to touch, hot, and scorching.”
 

“What do you think, Māgandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously also was that fire painful to touch, hot, and scorching?”
 

“Master Gotama, that fire is now painful to touch, hot, and scorching, and previously also that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired.

Ah, relief! Burn, baby, burn. It feels so good to scratch my [sexual] itch.

.

“However, although the fire is actually painful to touch, he acquired a mistaken perception of it as pleasant.”

“So, too, Māgandiya, in the past sensual pleasures were painful to touch, hot, and scorching.

“In the future sensual pleasures will be painful to touch, hot, and scorching. And now at present sensual pleasures are painful to touch, hot, and scorching.

“But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired. Therefore, although sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant.

 

“Suppose, Māgandiya, there were a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit.

"The more he scratches the scabs and cauterizes his body, the fouler, more evil-smelling, and more infected the openings of his wounds would become. Yet, he would nevertheless find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds.

“So, too, Māgandiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures.

“The more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases and the more they are burned by their fever for sensual pleasures, yet they nevertheless find a certain measure of satisfaction and enjoyment in dependence on the five strands of sensual pleasure.
 

“What do you think, Māgandiya, have you ever seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five strands of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst (obsession), with a mind/heart inwardly at peace, or who is able or who will be able to so abide?”

—“No, Master Gotama.”

“Good, Māgandiya. I, too, have never seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five strands of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst (obsession), with a mind inwardly at peace, or who is able or who will be able to so abide.

“On the contrary, Māgandiya, those recluses and Brahmins who abided or abide or will abide free from thirst, with a mind inwardly at peace, all do so after having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures.

“And it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst, with a mind inwardly at peace.”

Then at that point the Blessed One uttered this exclamation:

“The greatest of all gains is health.

Nirvana is the greatest bliss.

The eightfold path is the best of paths,

For it leads safely to the Deathless.”

When this was said, the wanderer Māgandiya said to the Blessed One: “It is wonderful, Master Gotama, it is marvelous how well that has been expressed by Master Gotama:

 

“‘The greatest of all gains is health,

Nirvana is the greatest bliss.’

“We, too, have heard earlier wanderers who were teachers and teachers of teachers saying this, and it agrees, Master Gotama.”
 

“But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying this, what is that health, what is that nirvana?”

 

When this was said, the wanderer Māgandiya rubbed his own limbs with his hands and said: “This is that health, Master Gotama, this is that nirvana, for I am now healthy and happy and nothing afflicts me.”

The white cloth

“Māgandiya, suppose there were a man born blind who could not see dark and light forms, who could not see blue, yellow, red, or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying:

“‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’

“And he would go in search of a white cloth. Then a man would cheat him with a dirty, soiled garment by saying: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’

“And he would accept it and put it on, and being satisfied with it, he would utter words of satisfaction like: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’

“What do you think, Māgandiya, when that man born blind accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction like, ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ did he do so knowing-and-seeing, or out of faith in the man with good eyesight?”

 

“Venerable sir, he would have done so unknowing-and-unseeing, out of faith in the man with good eyesight.”

“So, too, Māgandiya, the wanderers of other sects [recluses following other dharmas or doctrines such as Makkhali Ghosala] are blind and visionless. They do not know health, they do not see nirvana, yet they utter this stanza:
 

“‘The greatest of all gains is health,

Nirvana is the greatest bliss.’

 

This stanza was uttered by the earlier Accomplished Ones, Fully Enlightened Ones, thus:

“‘The greatest of all gains is health,

Nirvana is the greatest bliss,

The eightfold path is the best of paths

For it leads to safety, to the Deathless.’
 

“Now it has gradually become current among ordinary people. And although this body, Māgandiya, is a disease, a tumor, a dart, a calamity, and an affliction, referring to this body you say: ‘This is that health, Master Gotama, this is that nirvana.’

“You do not have that noble vision, Māgandiya, by means of which you might know health and see nirvana.”

“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dharma in such a way that I can come to know health and to see nirvana.’”

“Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make a medicine for him, yet by means of that medicine the man’s vision would not arise or be purified.

“What do you think, Māgandiya, would that doctor reap weariness and disappointment?”

—“Yes, Master Gotama.”

—“So, too, Māgandiya, if I were to teach you the Dharma thus: ‘This is that health, this is that nirvana,’ you might not know health or see nirvana, and that would be wearisome and troublesome for me.”

Hearing the Dharma

“I have confidence in Master Gotama: ‘Master Gotama is capable of teaching me the Dharma in such a way that I can come to know health and to see nirvana.’”
 

“Māgandiya, suppose there were a man born blind who could not see dark and light forms…or the sun and moon. He might hear a man with good eyesight saying:

“‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’
 

“And he would accept it and put it on. Then his friends and companions, his kin and relatives, would bring a physician to treat him. The physician would make medicine -- emetics and purgatives, salves and ointments, and nasal treatment -- and by means of that medicine the man’s vision would arise and be purified.

Samsara (rebirth cycle) represented in Buddhist art

“Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned. Then he might burn with indignation and enmity towards that man and might think that he ought to be killed:

“‘Indeed, I have long been tricked, cheated, and defrauded by this man with this dirty soiled garment when he told me: “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’

“So, too, Māgandiya, if I were to teach you the Dharma: ‘This is that health, this is that nirvana,’ you might know health and glimpse nirvana. Together with the arising of your vision, your desire and lust for the Five Aggregates of Clinging might be abandoned.

“Then perhaps you might think: ‘Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging,

1. I have been clinging just to material form,
2. I have been clinging just to feeling,
3. I have been clinging just to perception,
4. I have been clinging just to mental formations,
5. I have been clinging just to consciousness.

12 causal links embedded in Buddhist art

“With this clinging as condition [see the causal links in the Buddha's formula of Dependent Origination], becoming [i.e., the factors for rebirth] comes to be; with becoming as condition, rebirth comes to be; with rebirth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this entire mass of suffering.’”

“I have confidence in Master Gotama: ‘Master Gotama is capable of teaching me the Dharma in such a way that I might rise up from this seat cured of my blindness.’”

“Then, Māgandiya, associate with noble friends [kalyana mittas, beings who are enlightened to any of the stages of enlightenment or who are training in the Requisites of Enlightenment/the path-of-practice that leads to enlightenment].

“When you associate with noble friends, you will hear the noble [noble = ennobling = leading to enlightenment] Dharma. When you hear the noble Dharma, you will practice in accordance with the noble Dharma.

“When you practice in accordance with the noble Dharma, you will know-and-see for yourself: ‘These are diseases, tumors, and darts, but here [within this Dharma/Teaching] these diseases, tumors, and darts cease without remainder.

“With the cessation of my clinging comes cessation of becoming; with the cessation of becoming, cessation of rebirth; with the cessation of rebirth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this entire mass of suffering.’”
 

Yes, now I see! I see! This is magnificent!

When this was said, the wanderer Māgandiya said: “Magnificent, Master Gotama! Magnificent, Master Gotama!

“Master Gotama has made the Dharma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.

“I go to Master Gotama for guidance and to the Dharma and to the Sangha of monastics. I would receive the going forth [become a novice] under Master Gotama. I would receive the full ordination [become a monk].”

“Māgandiya, one who formerly belonged to another school and desires the going forth and the full ordination in this Dharma and Discipline lives on probation for four months. At the end of four months, if the monastics are satisfied with him, they give him the going forth and the full ordination  to the monastic state. But I recognize individual differences in this matter.”

“Venerable sir, if those who formerly belonged to another school and desire the going forth and the full ordination in this Dharma and Discipline live on probation for four months, and if at the end of the four months the monastics being satisfied with them give them the going forth and the full ordination to the monastic state, then I will live on probation for four years. At the end of the four years if the monastics are satisfied with me, let them give me the going forth and the full ordination to the monastic state.”
 

To be happy in the long term...

Then the wanderer Māgandiya received the going forth under the Blessed One, and he received the full ordination. And soon, not long after his full ordination, dwelling secluded, withdrawn, diligent, ardent, and resolute, Venerable Māgandiya, by realizing for himself with direct knowledge, here and now, entered upon and abided in that supreme goal of the monastic life [enlightenment leading to nirvana] for the sake of which one rightly goes forth from the home life into the left-home life. He directly knew:

“Rebirth is destroyed, the monastic life has been lived, what had to be done has been done, there is no more coming to any state of being.” And Ven. Māgandiya became one of the fully enlightened.

Guide to Enlightenment (Part 2)

Dhr. Seven, Ananda M., Amber Larson (eds.) based Into the Stream: A Study Guide on the First Stage of Awakening by Ven. Thanissaro (Mr. Geoffrey DeGraff), accesstoinsight.org

What is meditation in practice? Allowing, noticing, feeling, accepting, observing, sensing...

  

Meditation is the way to get your goals.

(See Part 1) ...For one's practice to lead to enlightenment -- whether stream entry or arhatship -- one must develop reliable standards for answering these questions.

The Buddha offers some preliminary guidance on developing these standards in his instructions to the Brahmin teenager Kapadika Bharadvaja.

The Chunky Sutra

(Canki Sutta, MN 95)
[Kapadika Bharadvaja:] "To what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gautama about awakening to the truth."

[The Buddha:] "In one case, Bharadvaja, a Buddhist monastic lives in dependence on a certain village or town. Then a householder or child of a householder goes to that monastic to observe with regard to three mental characteristics:

1. characteristics of greed (craving, grasping, clinging)
2. characteristics of hatred (aversion, fear, antipathy)
3. characteristics of delusion (wrong view, confusion, ignorance):

Yoga. It's not just about exercise anymore.

"'Are there in this venerable one any such characteristics of greed that, with mind overcome by these things, one might say "I know" while not knowing or say "I see" while not seeing, or that one might urge another to act in a way that is for his/her long-term harm and pain?'
 

"As one observes one comes to know, 'There are in this venerable one no such characteristics of greed... This venerable monastic's bodily and verbal conduct (behavior) are those of one free of greed. And the Dharma this person teaches is deep, hard to know/see, hard to realize, tranquil, sublime, beyond the scope of mere speculation, subtle, to-be-directly-experienced only by the wise. This Dharma cannot easily be taught by a person who is greedy.

 

I think I'm starting to see! Truth.

"'When observing that the Buddhist monastic is purified with regard to characteristics of greed, one next observes for characteristics of hatred... characteristics of delusion:

"'Are there in this venerable one any such characteristics of delusion that, with his mind overcome by these [three] thing, one might say "I know" while not knowing or say "I see" while not seeing, or that one might urge another to act in a way that was for his/her long-term harm and pain?'

"As one observes one comes to know, 'There are in this venerable one no such characteristics of hatred...delusion... This person's bodily and verbal conduct are those of one free of hatred...delusion. And the Dharma this monastic teaches is deep, hard to know/see, hard to realize, tranquil, sublime, beyond the scope of mere speculation, subtle, to-be-directly-experienced only by the wise. This Dharma cannot easily be taught by a person who is hateful...deluded.
 
"When observing that the monastic is purified with regard to characteristics of hatred...delusion, one is filled with confidence (verified faith, conviction, saddha) in that practitioner.

• With the arising of confidence, one visits and grows close.
• Growing close one lends ear.
• Lending ear, one hears the Dharma.
• Hearing the Dharma, one remembers it.
• Remembering it, one penetrates the meaning of those teachings.
• Penetrating the meaning, one agrees by contemplating those teachings.
• There being an agreement through contemplating those teachings, zest (motivation, eagerness) arises.
• With the arising of zest, one becomes willing.
• Willing, one contemplates (weighs, compares).
• Contemplating, one makes an exertion.
• Exerting oneself, one both realizes the ultimate meaning of the truth with this body and sees by penetrating it with wisdom (discernment, insight, intuition).

"To this extent, Bharadvaja, there is an awakening to the truth. To this extent one awakens to the truth. I describe this as an awakening to the truth. But this is not yet the final attainment of the truth."
 
[Kapadika Bharadvaja:] "Yes, Master Gautama, to this extent there is an awakening to the truth. To this extent one awakens to the truth. We regard this as an awakening to the truth. But to what extent is there the final attainment of the truth? To what extent does one finally attain the truth? We ask Master Gautama about the final attainment of the truth."
 
[The Buddha:] "The cultivation, development, and pursuit of these very same characteristics -- to this extent, Bharadvaja, there is the final attainment of the truth. To this extent one finally attains the truth. I describe this as the final attainment of the truth."— (MN 95) More

What makes one an outcast? (sutra)

Lankarama Buddhist Temple, La Puente; Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly

Vasala Sutra: Discourse on Outcasts

Thus have I heard: On one occasion the Blessed One was living near Savatthi at Jetavana in Anathapindika's monastery.

Then in the forenoon the Blessed One [the Buddha] having dressed himself, took bowl and (double) robe, and entered the city of Savatthi for alms. Now at that time a fire was burning, and an offering was being prepared in the house of the Brahmin Aggika Bharadvaja. Then the Blessed One, while on alms round, came to the Brahmin's residence. 

 

"Stay there, you outcast!" said the Brahmin.

The Brahmin, seeing the Blessed One at a distance, yelled: "Stay there, shaveling! Stay there, you wretched wandering ascetic. Stay there, you outcast!"

When the Brahmin spoke in this way, the Blessed One said to him: "Do you know, Brahmin, what an outcast is and what conditions (actions, attributes) make one an 'outcast'?"

"No, indeed, Venerable Gautama, I do not know who an outcast is nor the conditions that make one an outcast. It would be good if Venerable Gotama were to explain the Dharma to me so that I might know who an outcast is and what the conditions are that make one an outcast."

 

"Listen then, Brahmin, pay attention, and I will explain."

 

"Yes, venerable sir," replied the Brahmin.

  

What karma makes a person an "outcast"?

1. "Whoever is angry, harbors hatred, and is reluctant to speak well of others (discounting the good of others), twisted in views, deceitful -- know that person as an outcast.

 

2. "Whoever in this world kills living beings, once-born or twice-born, in whom there is no sympathy for living creature -- know that person as an outcast.

 

3. "Whoever destroys and besieges villages and hamlets and becomes notorious as an oppressor -- know that person as an outcast.

 

4. "Be it in village or forest, whoever steals what belongs to others, what is not given -- know that person as an outcast.

 

5. "Whoever having actually incurred a debt runs away when pressed to pay, saying, 'I owe no debt to you' -- know that person as an outcast.

 

6. "Whoever coveting anything, kills a person going along the road, and grabs whatever that person has -- know that person as an outcast.

 

7. "One who for one's own sake, or for the sake of others, or for the sake of wealth utters lies (perjury) when questioned as a witness -- know that person as an outcast.

 

8. "Whoever by force or with consent associates [has sex] with the spouses of relatives or friends -- know that as an outcast.

 

9. "Whoever being able does not support mother and father who have grown old -- know that person as an outcast.

 

10. "Whoever strikes and annoys by (harsh) speech mother, father, brother, sister, mother-in-law, or father-in-law -- know that person as an outcast.

 

11. "Whoever when questioned about what is good, says what is detrimental, and talks in an evasive manner -- know that person as an outcast.

 

12. "Whoever having committed a harmful deed wishes that it may not be known by others and so commits it in secret -- know that person as an outcast.

 

13. "Whoever, having gone to another's house and partaken of choice food, does not honor that host by offering food when repaying the visit -- know that person as an outcast.

 

14. "Whoever deceives by uttering lies a Brahmin (priest) or  wandering ascetic, or any other mendicant -- know that person as an outcast.

 

15. "Whoever when a Brahmin or wandering ascetic appears during mealtime angers that (holy) person by harsh speech and does not offer a mendicant (any alms) -- know that person as an outcast.

16. "Whoever in this world, shrouded in ignorance, speaks harsh words (asatam) or falsehood expecting to gain something -- know that person as an outcast.

 

17. "Whoever debased by pride exalts oneself and belittles other -- know that person as an outcast.

 

18. "Whoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless (about doing harm) -- know that person as an outcast.

 

19. "Whoever reviles the Enlightened One (the Buddha), or a (noble) disciple of the Buddha, whether a recluse or householder -- know that as an outcast.

 

20. "Whoever not being an arhat, a fully enlightened person, pretends to be one is (the worst) thief in the universe -- such a person is the lowest of outcasts.

 

21. "Not by birth is one an outcast; not by birth is one a Brahmin. By deed (karma, actions) one becomes an outcast; by deed one becomes a Brahmin.

 

22. "Know by the example I now cite (the fact that by birth alone one is not an outcast). There was an outcast's son, Sopaka, who became known as Matanga.

 

23. "This Matanga attained the highest fame so difficult to gain. Many were the warriors (kshatriya caste) and Brahmin (caste) who went to attend on him.

 

24. "Mounting the celestial chariot (the Noble Eightfold path, and coursing) along the passion-free high road (Sopaka, now a monk), reached the Brahma realm having given up sense desires.

• [MEANING: By spiritually-motivated sexual abstinence/celibacy (brahmacharya="vehicle or way to Brahma") poor Sopaka, who was considered an outcast, reached the heavenly Realm of Brahma (considered the God Supreme by Brahmins) by his karma/conduct of having relinquished sensual craving that leads to rebirth in lower-heavenly, human, animal, and subhuman worlds within the "Sensual Sphere" or Kama Loka. And and by so doing Sopaka was reborn as Matanga, so famous (holy) he went from "untouchable" to someone attended on by members of the two highest castes, warriors and priests.]

25. "His (lowly) birth did not prevent him from being reborn in the Brahma realm. [On the other hand,] there are Brahmins born in the family of preceptors, kinsmen of (Vedic) hymns.

 

26. "They are often seen committing harmful deeds (bad karma). In this life itself they are despised, in the next they are reborn in an unwished for state of existence. High birth does not prevent them from falling into a miserable state or from censure (here and now).

 

27. "Not by birth is one an outcast; not by birth is one a Brahmin. By deed one becomes an outcast; by deed one becomes a Brahmin."

 

Reaction

When the Buddha finished speaking, the Brahmin Aggika Bharadvaja said to the Blessed One: 

"Excellent, O Venerable Gautama, excellent! O, Venerable Gautama, it is just as if a person were to set upright what had been overturned, or were to reveal what had been hidden, or were to point the way to one who had gone astray, or were to hold a lamp in the dark so that those with eyes might see things!

"Even so in many ways has the Venerable Gautama expounded the Dharma. I go for guidance to the Venerable Gautama, the Dharma (the Teaching that leads to enlightenment), and the Sangha (the noble community of practitioners who have for themselves verified this Teaching).

"May the Venerable Gautama accept me as a lay follower who has gone for guidance from this day onwards as long as life lasts." More

Sādhu Sādhu Sādhu! ("It is good, it is good, it is good!" -- an exclamation of praise or agreement common in Theravada Buddhist countries).

• Mexican American and Euro American sentenced to prison for racist hate crime: threatening to kill black kids at children's party while waving Confederate flags in Georgia

"The Simile of the Cloth" (MN 7)

Wisdom Quarterly edit of translation from Pali by Nyanaponika Thera

Vatthupama Sutra (Middle Length Discourses 7)
1. Thus have I heard. Once the Buddha was staying in Savatthi, at Jeta's Grove, in the monastery donated by Anathapindika. There he addressed the monastics: "Monastics." — "Venerable sir!" they replied. The Blessed One then said:

2. "Suppose a cloth were dirty and dull, and a dyer dipped it in some dye or another -- blue, yellow, red, or pink. It would take the dye badly and be impure in color. Why is that? It is because the cloth wasn't clean. So too, disciples, when the mind is defiled[Note 1], an unhappy destination may be expected.

"But suppose a cloth were clean and bright, and a dyer dipped it in some dye or another. It would take the dye well and be pure in color. Why? It is because the cloth was clean. So too when the mind is undefiled, a happy destination may be expected.

3. "And what are the defilements of the mind?[2]

1. Covetousness/craving (greed) is a defilement of the mind;
2. ill will is a defilement of the mind;
3. anger is a defilement of the mind;
4. hostility...
5. denigration...
6. domineering...
7. envy...
8. jealousy...
9. hypocrisy...
10. fraud...
11. obstinacy...
12. presumption...
13. conceit...
14. arrogance...
15. vanity...
16. negligence is a defilement of the mind.[3]

4. "Knowing covetousness/craving (greed) to be a defilement of the mind, the practitioner [of this Dharma, a meditator] abandons it.[4] Knowing ill will to be a defilement of the mind, one abandons it. Knowing anger to be a defilement... hostility... denigration... domineering... envy... jealousy... hypocrisy... fraud... obstinacy... presumption... conceit... arrogance... vanity... negligence..., one abandons it.

5. "When in the practitioner who thus knows [these defilements are defilements of the mind, they] have been abandoned. [5]

6. One then and there gains unwavering confidence in the Buddha[6]: 'Thus indeed is the Blessed One, accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of persons who are tractable, the teacher of devas and human beings, enlightened and freeing.'

7. One gains unwavering confidence in the Dharma: 'Well proclaimed by the Blessed One is the Dharma, realizable here and now, of immediate result, inviting one to investigate and see, accessible and knowable individually by the wise.

8. One gains unwavering confidence in the [enlightened] Sangha: 'The community of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the actual way, has entered on the proper way. That is to say, the four pairs of persons, the eight types of individuals, this Noble Sangha of the Buddha's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutation, the incomparable field of merit for the world.'

9. "When one has let go, given up, renounced, abandoned, and relinquished [these defilements] in part[7], one knows: 'I am endowed with unwavering confidence in the Buddha... in the Dharma... in the Sangha. And one gains enthusiasm for the goal, gains enthusiasm for the Dharma[8], gains gladness connected with the Dharma. When one is gladdened, joy is born. Being joyous in mind, one's body becomes tranquil. One's body being tranquil, one feels happiness. And the mind of one who is happy becomes concentrated [to the point of absorption, right samadhi, i.e., the first four jhanas].[9]

10. "One knows, 'I have let go, given up, renounced, abandoned, and relinquished [the defilements] in part'...

11. "If, disciples, a disciple of such virtue, such concentration, and such wisdom[10] eats almsfood consisting of the choicest rice together with the most flavorful seasonings, even that will not be an obstacle.[11]

"Just as cloth that is dirty and dull becomes clean and bright with the help of pure water, just as gold becomes clean and bright with the help of a furnace, so too, if a practitioner of such virtue, such concentration, and such wisdom eats almsfood consisting of the choicest rice together with the most flavorful seasonings, even that will not be an obstacle.

12. "One abides suffusing with a mind imbued with loving-kindness[12] one direction, likewise a second, third, fourth, and above, below, around, and everywhere, to all as to oneself. One abides suffusing the entire universe with loving-kindness, with a mind grown great, sublime, boundless, free from enmity and ill will.

"One abides, suffusing with a mind imbued with compassion... joy in others' success... equanimity [impartiality] first one direction, likewise a second, third, fourth, above, below, around, and everywhere, to all as to oneself. One abides suffusing the entire universe with equanimity, with a mind grown great, sublime, boundless, free from enmity and ill will.

13. "One understands what exists, what is low, what is excellent[13], and what escape there is from this [entire] field of perception.[14]

14. "When one knows-and-sees[15] in this way, one's mind becomes liberated from the canker [asava, "taint," "pollution," "mental intoxicant"] of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance.[16] When liberated, there arises the knowledge: 'It is liberated.' And one knows: 'Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come.' Such a disciple is called 'one cleansed with the inner cleansing."[17]

15. Now at that time the brahmin Sundarika Bharadvaja[18] was seated not far from the Buddha, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River to bathe?"

"What good, brahmin, is the Bahuka River? What can the Bahuka River do?"

"Truly, Master Gotama, many people believe that the Bahuka River purifies. Many people believe that the Bahuka River gives merit. For in the Bahuka River many people wash away the [unskillful karma, "sins,"] evil deeds they have done."

16. Then the Buddha addressed the brahmin Sundarika Bharadvaja in these stanzas:[19]

Bahuka and Adhikakka,[20] Gaya and Sundarika, Payaga and Sarassati, and the stream Bahumati — a fool may there forever bathe, yet will not be cleansed of one's dark deeds. What can Sundarika bring to pass? What can the Payaga and the Bahuka? They cannot purify a doer of harm, a person performing brutal and cruel acts. One of pure heart has always The Feast of Cleansing[21] and the Lunar Observance Day.[22] One pure in heart who does beneficial deeds has perfected observances for all time. It is here, O brahmin, that you should bathe[23] to make yourself a guide for all beings. And if you speak no untruth, nor harm any breathing thing, nor take what is not freely given, with conviction and without avarice, to Gaya River gone, what would it do for you? Let any water well be your Gaya!

17. When this was said, the brahmin Sundarika Bharadvaja exclaimed:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dharma has been made clear in many ways, as though one were setting upright what had been overthrown, revealing the hidden, showing the way to the lost, or holding up a lamp in the dark for those with vision to see.

18. "I go to Master Gotama for guidance, and to the Dharma, and to the [enlightened] Sangha. May I receive the going forth [ordination as a novice] under Master Gotama, may I receive full admission [ordination as a monastic]!

19. And the brahmin Sundarika Bharadvaja received the going forth under the Buddha, and he received the full admission. And not long after his ordination, dwelling withdrawn, secluded, diligent, ardent, and resolute, the Venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life [of a monastic], for which noble sons and daughters go forth from home life into homelessness. He came to this direct knowledge: "Birth is exhausted, the purest life has been lived, the task is done, there is no more of this [suffering of any kind] to come."

And the Venerable Bharadvaja became one of the arahants [fully enlightened practitioners].