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Dīgha Nikāya 6 Long Discourses 6
Mahālisutta With Mahāli
1. Brāhmaṇadūtavatthu 1. On the Brahmin Emissaries
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Lying some 60 kilometers north of Pāṭaliputra (Patna), Vesālī was the largest city in the Vajji Federation, a republican league in the region north of the Ganges.
Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṁ paṭivasanti kenacideva karaṇīyena. Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesālī on some business. In the earlier suttas of this chapter, we have seen how news of the Buddha spread, evidently following Pokkharasāti’s conversion. Here we see an example of the kind of meeting at which such news would be discussed. | The phrase “brahmin emissaries” (brāhmaṇadūtā) does not seem to occur elsewhere and is not explained in the commentary. Perhaps they were emissaries of the kings, meeting in a neutral location. Or perhaps they were emissaries of their respective communities of brahmins.
Assosuṁ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā: They heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof. This monastery features prominently as the Buddha’s usual place of residence near Vesālī.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.”
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamiṁsu. Then they went to the hall with the peaked roof in the Great Wood to see the Buddha.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṁsu. upasaṅkamitvā āyasmantaṁ nāgitaṁ etadavocuṁ: The brahmin emissaries went up to him and said,
“kahaṁ nu kho, bho nāgita, etarahi so bhavaṁ gotamo viharati? “Worthy Nāgita, where is the worthy Gotama at present?
Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti. For we want to see him.”
“Akālo kho, āvuso, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti. “It’s the wrong time to see the Buddha; he is on retreat.” At some times the Buddha would go on retreat and ask that no one visit him except to bring food; this sometimes happened at the Great Wood (SN 54.9:2.1). He also had the habit of withdrawing into the wood itself for meditation (AN 5.58:1.3). At this time, however, he was simply staying in a nearby hut, so it seems Nāgita is being over-zealous.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṁ nisīdiṁsu: So right there the brahmin emissaries sat down to one side, thinking,
“disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti. “We’ll go only after we’ve seen the worthy Gotama.”
2. Oṭṭhaddhalicchavīvatthu 2. On Oṭṭhaddha the Licchavi
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṁ nāgitaṁ etadavoca: Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita, Oṭṭhaddha mean “hare-lip” and is evidently a nickname or epithet. Throughout, the Buddha refers to him by his personal name, Mahāli. And it is under that name we meet him again in SN 11.13, SN 22.60, and AN 10.47. | The Licchavis, whose name is derived from “bear”, dominated the Vajji Federation. Note that the Mahāsaṅgīti edition here spells the masculine singular as licchavī, whereas normally it is licchavi.
“kahaṁ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṁ sammāsambuddho, “Honorable Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. For we want to see him.”
“Akālo kho, mahāli, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti. “It’s the wrong time to see the Buddha; he is on retreat.”
Oṭṭhaddhopi licchavī tattheva ekamantaṁ nisīdi: So right there Oṭṭhaddha also sat down to one side, thinking,
“disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti. “I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.”
Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso āyasmantaṁ nāgitaṁ etadavoca: Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita, This Sīha is unknown elsewhere.
“ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti. “Honorable Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.” Kassapa is Nāgita’s clan name; either he was a brahmin or a khattiya whose family chaplain (purohita) was a Kassapa.
“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti. “Well then, Sīha, tell the Buddha yourself.” In trying to protect the Buddha, Nāgita was inflexible and lacking compassion. When given good advice by Sīha, he responded gracelessly, fobbing off responsibility to a junior. No wonder he was replaced by Ānanda.
“Evaṁ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso bhagavantaṁ etadavoca: “Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding:
“ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya.
Sādhu, bhante, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti. “Sir, it’d be good if these people got to see the Buddha.”
“Tena hi, sīha, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti. “Well then, Sīha, spread out a seat in the shade of the dwelling.”
“Evaṁ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṁ āsanaṁ paññapesi. “Yes, sir,” replied Sīha, and he did so.
Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. Then the Buddha left his dwelling and sat in the shade of the dwelling on the seat spread out. This is still a common place for forest monks to receive guests.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him. This is the last we hear of these emissaries.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. When the greetings and polite conversation were over, they sat down to one side.
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: Sunakkhatta features in several suttas, through which his journey may be traced. In MN 105 he meets the Buddha and gains faith; here in DN 6 he is becoming dissatisfied; in DN 24 he rejects the Buddha; and in MN 12 he attacks the Buddha after disrobing.
‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti. ‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’ This refers to “clairvoyance” and “clairaudience”, sometimes translated as the “divine eye” and “divine ear”. Despite being included in the Gradual Training, they are not a goal of Buddhist practice. Rather, they are unnecessary but potentially useful, as they reveal dimensions of being inaccessible to ordinary consciousness. Sunakkhatta, however, was evidently just interested in having pleasant supersensory experiences.
Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, udāhu asantānī”ti? The heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”
2.1. Ekaṁsabhāvitasamādhi 2.1. One-Sided Immersion
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti. “Such sounds really do exist, but Sunakkhatta cannot hear them.” This must have wounded his pride.
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti? “What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?”
“Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. “Mahāli, take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to see heavenly sights but not to hear heavenly sounds. This description of meditation is unique in the Pali canon. The Buddha answers Mahāli’s question directly, even though the premise betrays Sunakkhatta’s limited understanding. When a questioner is sincere, answering directly shows respect and builds trust.
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. When they have developed immersion for that purpose,
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. they see heavenly sights but don’t hear heavenly sounds.
Taṁ kissa hetu? Why is that?
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Because that is how it is for a mendicant who develops immersion in that way.
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect …
pacchimāya disāya … western quarter …
uttarāya disāya … northern quarter …
uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. above, below, across …
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. That is how it is for a mendicant who develops immersion in that way.
Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to hear heavenly sounds but not to see heavenly sights.
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. When they have developed immersion for that purpose,
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni. they hear heavenly sounds but don’t see heavenly sights.
Taṁ kissa hetu? Why is that?
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Because that is how it is for a mendicant who develops immersion in that way.
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect …
pacchimāya disāya … western quarter …
uttarāya disāya … northern quarter …
uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. above, below, across …
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. That is how it is for a mendicant who develops immersion in that way.
Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Take a mendicant who has developed immersion to the eastern quarter in both aspects: so as to hear heavenly sounds and see heavenly sights.
So puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. When they have developed immersion for that purpose,
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. they see heavenly sights and hear heavenly sounds.
Taṁ kissa hetu? Why is that?
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Because that is how it is for a mendicant who develops immersion in that way.
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… Furthermore, take a mendicant who has developed immersion to the southern quarter in both aspects …
pacchimāya disāya … western quarter …
uttarāya disāya … northern quarter …
uddhamadho tiriyaṁ ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. above, below, across …
So uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. That is how it is for a mendicant who develops immersion in that way.
Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti. This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.”
“Etāsaṁ nūna, bhante, samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti. “Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing such a development of immersion?”
“Na kho, mahāli, etāsaṁ samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. “No, Mahāli, the mendicants don’t lead the spiritual life under me for the sake of realizing such a development of immersion. Having directly answered the original question, the Buddha reframed the issue on request.
Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. There are other things that are finer, for the sake of which the mendicants lead the spiritual life under me.”
2.2. Catuariyaphala 2.2. The Four Noble Fruits
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? “But sir, what are those finer things?”
“Idha, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. “Firstly, Mahāli, with the ending of three fetters a mendicant is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This is the first description of the four stages of awakening which are featured throughout the Pali canon. The three fetters are identity view, doubt, and misapprehension of precepts and observances (MN 2:11.3).
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This is one of the finer things for the sake of which the mendicants lead the spiritual life under me.
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too is one of the finer things.
Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. The five lower fetters are the three mentioned above, plus sensual desire and ill will (AN 10.13:1.5). This is the non-returner, who spends their last life in an exalted Brahmā realm. Compare Chāndogya Upaniṣad 8.15.1: one who lives properly “attains the Brahmā realm and does not return again” (brahmalokam abhisaṁpadyate na ca punar āvartate) | A “spontaneous” rebirth is one that occurs without gestation in the womb, like most devas, or for that matter, Boltzmann brains (see note on MN 12:32.3).
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too is one of the finer things.
Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements. This is the arahant, the “worthy” or “perfected” one. Elsewhere it is said they abandon the five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance (AN 10.13:2.2).
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too is one of the finer things.
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. These are the finer things, for the sake of which the mendicants lead the spiritual life under me.”
2.3. Ariyaaṭṭhaṅgikamagga 2.3. The Noble Eightfold Path
“Atthi pana, bhante, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti? “But, sir, is there a path and a practice for realizing these things?”
“Atthi kho, mahāli, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti. “There is, Mahāli.”
“Katamo pana, bhante, maggo katamā paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti? “Well, what is it?”
“Ayameva ariyo aṭṭhaṅgiko maggo. “It is simply this noble eightfold path, that is: This is the most fundamental of the Buddha’s teachings on the path, declared in his first sermon (SN 56.11). It reappears in DN 8:13.5, DN 19:61.7, and DN 22:21.2.
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The eight factors map roughly on to the Gradual Training thus: hearing the Dhamma gives rise to right view; the choice to renounce is right thought; ethics includes right speech, action, and livelihood; undertaking seclusion and sense restraint is right effort; developing meditation is right mindfulness; and gaining the four jhānas is right immersion. Realization of the Dhamma completes the circle by deepening conceptual right view to liberating insight. Sometimes this is expressed by adding two further factors, right knowledge and right liberation.
Ayaṁ kho, mahāli, maggo ayaṁ paṭipadā etesaṁ dhammānaṁ sacchikiriyāya. This is the path and the practice for realizing these things.
2.4. Dvepabbajitavatthu 2.4. On the Two Renunciates
Ekamidāhaṁ, mahāli, samayaṁ kosambiyaṁ viharāmi ghositārāme. This one time, Mahāli, I was staying near Kosambī in Ghosita’s monastery. The Buddha retells the events recorded in the next sutta, DN 7.
Atha kho dve pabbajitā—Then two renunciates—
muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. upasaṅkamitvā mayā saddhiṁ sammodiṁsu. the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came and exchanged greetings with me. Muṇḍiya means “bald one”; his name is spelled Mandissa in some manuscripts. He appears only in this passage. Jāliya returns in DN 24:2.4.1, which recounts the farcical events following Sunakkhatta’s disrobal. There he takes the Buddha’s part against the delusional Pāṭikaputta favored by Sunakkhatta.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te dve pabbajitā maṁ etadavocuṁ: When the greetings and polite conversation were over, they stood to one side and said to me:
‘kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran’ti? ‘Reverend Gotama, are the soul and the body one and the same, or is the soul one thing, the body another?’ The term “soul” (jīva) was favored by the samaṇas, as opposed to the “self” (attā) of the brahmins. Both are rejected by the Buddha as forms of “metaphysical” self: they postulate the absolute, eternal existence of entities that cannot be established empirically. The repeated demonstrative pronouns (taṁ jīvaṁ taṁ sarīraṁ) assert an emphatic identity.
‘Tena hāvuso, suṇātha sādhukaṁ manasi karotha bhāsissāmī’ti. ‘Well then, reverends, listen and apply your mind well, I will speak.’
‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṁ. ‘Yes, reverend,’ they replied.
Ahaṁ etadavocaṁ: I said this:
‘idhāvuso tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… ‘Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti. That’s how a mendicant is accomplished in ethics. …
…pe…
Paṭhamaṁ jhānaṁ upasampajja viharati. They enter and remain in the first absorption.
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? “The soul and the body are one and the same” or “The soul is one thing, the body another”?’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘It would, reverend.’ They evidently believed that the experience of jhāna would grant insight into this dilemma. But it is a loaded question: it assumes that the soul is real and that what needs determining is its relation to the body.
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this.
Atha ca panāhaṁ na vadāmi: Nevertheless, I do not say:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… “The soul and the body are one and the same” or “The soul and the body are different things”. …
dutiyaṁ jhānaṁ … They enter and remain in the second absorption …
tatiyaṁ jhānaṁ … third absorption …
catutthaṁ jhānaṁ upasampajja viharati. fourth absorption.
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? “The soul and the body are one and the same” or “The soul is one thing, the body another”?’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘It would, reverend.’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this.
Atha ca panāhaṁ na vadāmi: Nevertheless, I do not say:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… “The soul and the body are one and the same” or “The soul is one thing, the body another”. …
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … They project and extend the mind toward knowledge and vision …
yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? “The soul and the body are one and the same” or “The soul is one thing, the body another”?’
…pe…
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘It would, reverend.’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this.
Atha ca panāhaṁ na vadāmi: Nevertheless, I do not say:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā. …pe… “The soul and the body are one and the same” or “The soul is one thing, the body another”. …
Nāparaṁ itthattāyāti pajānāti. They understand: “… there is nothing further for this place.”
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? “The soul and the body are one and the same” or “The soul is one thing, the body another”?’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati na kallaṁ tassetaṁ vacanāya: ‘It would not, reverend.’ Until this point, none of the experiences described are fundamentally incompatible with the notion of an eternal metaphysical self. Buddhists believe that non-Buddhists, before and after the Buddha, are quite capable of realizing such states. However, they would tend to interpret them in line with their previous beliefs, thus reinforcing their theories of self. Faced with the end of all rebirth, however, no theory of eternal self can stand.
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. ‘But reverends, I know and see like this.
Atha ca panāhaṁ na vadāmi: Nevertheless, I do not say:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā”ti. “The soul and the body are one and the same” or “The soul is one thing, the body another”.’”
Idamavoca bhagavā. That is what the Buddha said.
Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhinandīti. Satisfied, Oṭṭhaddha the Licchavi approved what the Buddha said.
Mahālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.