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Majjhima Nikāya 124 Middle Discourses 124
Bākulasutta With Bakkula BakkulaSource: https://www.digitalpalireader.online/_external/translations/bt-bdhrs/mn/mn_e_124.htm
Evaṁ me sutaṁ—So I have heard. Bakkula is depicted as an exponent of austerity who goes significantly beyond the norm in the early texts. According to the commentary, this sutta was added by the Elders at the Second Council, a century after the Buddha’s passing. This late date is supported by multiple textual indications, such as the lack of mention of where the Buddha is staying and the advanced age of Bakkula. Bakkula apparently represents an ideal among a certain wing of the Saṅgha at that time. His verses in the Theragāthā, however, are simple and free from this severity (Thag 3.3).Thus have I heard.
ekaṁ samayaṁ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe. At one time Venerable Bakkula was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. On one occasion the venerable Bakkula was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.According to MA, Ven. Bakkula became a monk in his eightieth year, which would make him 160 at the time this sutta takes place. He was declared by the Buddha to be the foremost disciple with respect to good health.
Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṁ sammodi. Then the naked ascetic Kassapa, an old friend of Bakkula in the lay life, approached him, and exchanged greetings with him. The phrase purāṇagihisahāya (“old friend from the lay life”) appears only here and at SN 41.9:1.1. There it is also said of a naked ascetic (acela) called Kassapa, which cannot be a coincidence. In that case he, as the former friend of the householder Citta, is the one interrogated. The events of the present discourse happened many decades after the Buddha’s death, so it seems likely Kassapa was introduced as a conventional foil for Bakkula. Several such individuals named Kassapa are found in Pali, and their stories are conflated (DN 8, SN 12.17, SN 41.9).Then Acela Kassapa, a former companion of the venerable Bakkula in his lay life, went to the venerable Bakkula and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho acelakassapo āyasmantaṁ bākulaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula, When this courteous and amiable talk was finished, he sat down at one side and asked the venerable Bakkula:
“Kīvaciraṁ pabbajitosi, āvuso bākulā”ti? “Reverend Bakkula, how long has it been since you went forth?” “Friend Bakkula, how long is it since you went forth?”
“Asīti me, āvuso, vassāni pabbajitassā”ti. “It has been eighty years, reverend.” One may “go forth” at fifteen or “when old enough to scare crows” (Kd 1:51.1.14), so he is probably over ninety here.“It is eighty years since I went forth, friend.”
“Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito”ti? “But in these eighty years, how many times have you had sex?” “Friend Bakkula, in these eighty years how many times have you engaged in sexual intercourse?”
“Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: “You shouldn’t ask me such a question. “Friend Kassapa, you should not ask me such a question as that.
‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito’ti. You should ask me such a question as this: ‘Friend Bakkula, in these eighty years how many times have you engaged in sexual intercourse?’
Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ: Rather, you should ask me this: You should ask me such a question as this:
‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ kāmasaññā uppannapubbā’”ti? ‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’” ‘Friend Bakkula, in these eighty years how many times have perceptions of sensual desire arisen in you?’”
(…) “But in these eighty years, how many times have sensual perceptions ever arisen in you?” This repetition is found in the PTS and BJT editions, but missing from MS and King of Siam editions.“Friend Bakkula, in these eighty years how many times have perceptions of sensual desire arisen in you?”
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any sensual perception has ever arisen in me.” “Friend Kassapa, in the eighty years since I went forth I do not recall any perception of sensual desire to have ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. This we remember as an incredible and amazing quality of Venerable Bakkula. According to the commentary, these responses were added by the Elders, representing praise of Bakkula’s austerities by the successful rigorist party at the Second Council. This is supported by several considerations. First, the commentators would rather claim something is early, so when they say it was added later it likely comes from a genuine tradition. Second, the refrains are in plural. Third, the refrains, and the statements of Bakkula that they answer, lack the close -ti indicating a direct quote. Fourthly, they continue after the conversation with Kassapa has concluded. The refrains are also found in the Chinese parallel. This shows how comparing different versions of a sutta can take us back only to the point where the texts diverge, which was some time after the Second Council. Thus a shared feature might have been added a century or more after the Buddha.[That in the eighty years since he went forth the venerable Bakkula did not recall any perception of sensual desire to have ever arisen in him—this we remember as a wonderful and marvellous quality of the venerable Bakkula.]MA says that the passages here enclosed in brackets were added by the elders who compiled the Dhamma.
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ …pe… “In these eighty years, I don’t recall that any perception of ill will … “Friend, in the eighty years since I went forth I do not recall any perception of ill will…
vihiṁsāsaññaṁ uppannapubbaṁ”. or cruelty has ever arisen in me.” any perception of cruelty to have ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. This too we remember as an incredible and amazing quality of Venerable Bakkula. [That in the eighty years since he went forth the venerable Bakkula did not recall any perception of ill will…any perception of cruelty to have ever arisen in him—this we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any thought of sensuality … “Friend, in the eighty years since I went forth I do not recall any thought of sensual desire to have ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ …pe… ill will … “Friend, in the eighty years since I went forth I do not recall any thought of ill will…
vihiṁsāvitakkaṁ uppannapubbaṁ”. or cruelty has ever arisen in me.” any thought of cruelty to have ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. This too we remember as an incredible and amazing quality of Venerable Bakkula. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā”. “In these eighty years, I don’t recall accepting a robe from a householder … From a discussion of mental purity, Bakkula proceeds to list a series of details of conduct, which are not morally reprehensible, but which illustrate his extreme commitment to austerity. | Accepting a robe from a householder implies enjoying the spoils of wealthy donors. Austere monks wore robes made of cast-off rags. Compare the story of Ānanda at MN 52:16.2 = AN 11.16:11.2, or at Kd 21:1.13.1, where he explained that after accepting quality robes, they were shared and reused. | This sutta can be seen as representing one of the disputing factions at the Second Council (Kd 22). The Saṅgha was divided between “rigorists” who advocated a more austere monastic life, and “laxists” who wanted to take a more relaxed attitude to discipline. The Second Council decided ten points of Vinaya in the rigorists’ favor, the most important of which was whether monastics could use money. Bakkula represents a rigorist position so extreme that if it were followed generally it would undermine the very existence of the Saṅgha. His severity, which even exceeds that of Mahākassapa, is implicitly contrasted with the gentle and accommodating spirit of Ānanda.“Friend, in the eighty years since I went forth I do not recall ever having accepted a robe from a householder…This passage and those to follow show Ven. Bakkula as an observer of the ascetic practices. The kaṭhina time is the period following the three-month rains residence when bhikkhus make new robes from the cloth they have received.
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṁ sāditā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā”. cutting a robe with a knife … The following items echo the Buddha’s concern at MN 122:2.8, where many monastics, including Ānanda, had gathered for making robes. | Note that most of these items are missing from the Chinese parallel at MA 34.ever having cut a robe with a cutter…”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṁ chinditā …pe… dhārema”. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā …pe… sewing a robe with a needle … “Friend, in the eighty years since I went forth I do not recall ever having sewn a robe with a needle…
nābhijānāmi rajanena cīvaraṁ rajitā … dying a robe … ever having coloured a robe with dye…
nābhijānāmi kathine cīvaraṁ sibbitā … sewing a robe during the robe-making ceremony … ever having sewn a robe at the kaṭhina time…
nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā … wandering to look for robe material for my companions in the spiritual life when they are making robes … This case is discussed in Bu Pc 46. It is normally forbidden to visit other families on the way to a meal invitation, but a special exemption is granted for the times of giving and making robes.ever having worked on making robes for my companions in the holy life…
nābhijānāmi nimantanaṁ sāditā … accepting an invitation … Bakkula would eat only food collected on alms-round, refusing to eat a meal by invitation in a lay person’s home.ever having accepted an invitation to a meal…
nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ: having such a thought: ever having given rise to the thought:
‘aho vata maṁ koci nimanteyyā’ti … ‘If only someone would invite me!’ … ‘Oh, may someone invite me to a meal!’…
nābhijānāmi antaraghare nisīditā … sitting down inside a house … This is allowed, but might sometimes get a monastic unwillingly involved in lay affairs (Bu Pc 43).ever having sat down inside a house…
nābhijānāmi antaraghare bhuñjitā … eating inside a house … ever having eaten inside a house…
nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … getting caught up in the features by way of the details of a lady’s appearance … This refers to the practice of sense restraint (MN 27:15.1). | For the grammar, see note on SN 35.235:1.4.ever having grasped at the signs and features of a woman…
nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ … teaching a lady, even so much as a four line verse … Bu Pc 7 forbids teaching up to five or six lines to someone of the opposite sex, unless there is a chaperone present.ever having taught the Dhamma to a woman, even as much as a four-line stanza…
nābhijānāmi bhikkhunupassayaṁ upasaṅkamitā … going to the nuns’ quarters … This is stricter than Bu Pc 23, which forbids going to the nuns’s quarters for the purpose of giving the fortnightly instruction, with several exceptions noted.ever having gone to the bhikkhunīs’ quarters…
nābhijānāmi bhikkhuniyā dhammaṁ desitā … teaching the nuns … At MN 146:3.3, the Buddha encourages Nandaka to teach the nuns; indeed the Vinaya says that a monk should agree to teach the nuns (Kd 20:9.5.3), and in addition should go to the assistance of nuns (Kd 3:6.12.1). Compare Bu Pc 24, which forbids teaching nuns for the sake of material profits.ever having taught the Dhamma to a bhikkhunī…
nābhijānāmi sikkhamānāya dhammaṁ desitā … teaching the trainee nuns … ever having taught the Dhamma to a female probationer…
nābhijānāmi sāmaṇeriyā dhammaṁ desitā … teaching the novice nuns … ever having taught the Dhamma to a female novice…
nābhijānāmi pabbājetā … giving the going forth … Presumably Bakkula wished to avoid the responsibility of taking on students. If this practice was universally adopted, the Saṅgha could not survive.ever having given the going forth…
nābhijānāmi upasampādetā … giving the ordination … ever having given the full admission…
nābhijānāmi nissayaṁ dātā … giving dependence … ever having given dependence…
nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā … being attended by a novice … ever having had a novice wait on me…
nābhijānāmi jantāghare nhāyitā … bathing in the sauna … Allowed for health at Kd 15:14.1.1.ever having bathed in a bath house…
nābhijānāmi cuṇṇena nhāyitā … bathing with bath powder … “Bath powder” (cuṇṇa) was in regular use (Kd 1:25.12.4), but was sometimes considered sensual (Kd 20:27.4.1).ever having bathed with bath powder…
nābhijānāmi sabrahmacārīgattaparikamme vicāritā … looking for a massage from my spiritual companions … Massaging was done for health and by respect (Kd 12:1.1.27), but was often problematic, as it could be sexually arousing (Bu Ss 1:5.8.17) or even dangerous (Bu Pj 3:5.16.2). At one point the Buddha forbade massages for monks (Kd 15:1.4.1) and nuns (Bi Pc 90), although he allowed monks a “broad-handed” massage (Kd 15:1.5.6).ever having undertaken the work of massaging the limbs of my companions in the holy life…
nābhijānāmi ābādhaṁ uppannapubbaṁ, antamaso gaddūhanamattampi … being ill, even for as long as it takes to pull a cow’s udder … Bakkula was said to be the foremost monk in good health (AN 1.226:1.1), an accolade that must have been added after his passing away. In later texts, he is often remembered for this (Tha Ap 398, Mil 5.5.3; Mahāprajñāpāramitāśāstra 8.2.3.3, Divyāvadāna 253.020). It would seem he mentions it here because many of the other items are allowed for the sake of health. It may happen that something such as a massage, which has a genuine health purpose, can become an indulgence.ever having had an affliction arise in me even for as long as it takes to milk a cow…
nābhijānāmi bhesajjaṁ upaharitā, antamaso haritakikhaṇḍampi … being presented with medicine, even as much as a bit of yellow myrobalan … Allowed as medicine at Kd 6:6.1.4.ever having carried medicine around, even as much as a piece of gallnut…
nābhijānāmi apassenakaṁ apassayitā … leaning on a leaning-board … Allowed at Kd 16:20.2.15. This was a wooden plank that was leaned against the wall as a simple backrest.ever having used a bolster…
nābhijānāmi seyyaṁ kappetā”. preparing a cot …” A simple bed was allowed (Bu Pc 16), but Bakkula slept on the ground.ever having made up a bed.”
“Yampāyasmā …pe… dhārema”. This too we remember as an incredible and amazing quality of Venerable Bakkula. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṁ upagantā”. “In these eighty years, I don’t recall commencing the rainy season residence within a village.” “Friend, in the eighty years since I went forth I do not recall ever having entered upon residence for the Rains in a resting place inside a village.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṁ upagantā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. This too we remember as an incredible and amazing quality of Venerable Bakkula. […this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
“Sattāhameva kho ahaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ; “Reverend, for seven days I ate the nation’s almsfood as a debtor. Said by Mahākassapa at SN 16.11:13.2. See MN 26:20.21 and note.“Friend, for seven days after going forth I ate the country’s almsfood as a debtor;
atha aṭṭhamiyaṁ aññā udapādi. Then on the eighth day I became enlightened.” on the eighth day final knowledge arose.”MA says that after he went forth, he was an ordinary man for seven days, but on the eighth day he attained arahantship together with the analytical knowledges (paṭisambhidā).
Yampāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṁ bhuñji; atha aṭṭhamiyaṁ aññā udapādi idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema. This too we remember as an incredible and amazing quality of Venerable Bakkula. [That for seven days the venerable Bakkula ate the country’s almsfood as a debtor, and on the eighth day final knowledge arose—this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
Labheyyāhaṁ, āvuso bākula, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. “Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?” [Then Acela Kassapa said:] “I would receive the going forth in this Dhamma and Discipline, I would receive the full admission.”
Alattha kho acelakassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. And Acela Kassapa received the going forth in this Dhamma and Discipline, he received the full admission.MA: Ven. Bakkula himself did not give the ordination (which would have been a violation of his mode of practice) but arranged for other bhikkhus to give it.
Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Kassapa, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” He knew directly: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.”
Aññataro kho panāyasmā kassapo arahataṁ ahosi. And Venerable Kassapa became one of the perfected. And the venerable Kassapa became one of the arahants.
Atha kho āyasmā bākulo aparena samayena avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: Then some time later Venerable Bakkula, taking a latchkey, went from dwelling to dwelling, saying, The “latchkey” (avāpuraṇa) was a universal key inserted into outside doors to lift the bolt within (SN 22.90:1.2, AN 9.11:2.1). He took it to access the inner dwellings in the monastery to make his announcement.Then, on a later occasion, the venerable Bakkula took a key and went from dwelling to dwelling, saying:
“abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī”ti. “Come forth, venerables, come forth! Today will be my full extinguishment.” “Come forth, venerable sirs; come forth, venerable sirs. Today I shall attain final Nibbāna.”
“Yampāyasmā bākulo avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṁ bhavissatī’ti, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. This too we remember as an incredible and amazing quality of Venerable Bakkula. [That the venerable Bakkula took a key and went from dwelling to dwelling saying: “Come forth, venerable sirs; come forth, venerable sirs. Today I shall attain final Nibbāna”—this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]
Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. And Venerable Bakkula became fully extinguished while seated right in the middle of the Saṅgha. Then, seated in the midst of the Sangha of bhikkhus, the venerable Bakkula attained final Nibbāna.MA: Ven. Bakkula had considered that all his life he had never made himself a burden to the other bhikkhus, and he did not want his body to be a burden after his death. Thus he entered into meditation on the heat element and attained final Nibbāna by causing his entire body to be consumed by the blaze. Only the relics remained.
“Yampāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhāremā”ti. This too we remember as an incredible and amazing quality of Venerable Bakkula. [That seated in the midst of the Sangha of bhikkhus, the venerable Bakkula attained final Nibbāna—this too we remember as a wonderful and marvellous quality of the venerable Bakkula.]MA says that this sutta was recited at the second compilation of the Dhamma, held about a hundred years after the Buddha’s passing away.
Bākulasuttaṁ niṭṭhitaṁ catutthaṁ.