Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho tesaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
At one time, many elder bhikkhus were dwelling in the Deer Park at Isipatana near |Varanasi::name of a city; modern day Varanasi [bārāṇasī]|. Then, having returned from their alms round after the meal, as those elder bhikkhus were seated and assembled together in the round pavilion, this discussion arose among them:
“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?
“When, friends, is the proper time to approach an esteemed bhikkhu to see him?”
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, a certain bhikkhu said to the elder bhikkhus:
“yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.
“Friends, when an esteemed bhikkhu, having returned from his alms round after the meal, has washed his feet and is seated; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point—that is the proper time to approach an esteemed bhikkhu to see him.”
Evaṁ vutte, aññataro bhikkhu taṁ bhikkhuṁ etadavoca:
When this was said, another bhikkhu said to that bhikkhu:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.
“That is not the proper time, friends, to approach an esteemed bhikkhu to see him. When an esteemed bhikkhu, having returned from his alms round after the meal, has washed his feet and is seated; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point, at that time his fatigue from walking has not yet subsided, and his fatigue from the meal has not yet subsided. Therefore, that is not the proper time to approach an esteemed bhikkhu to see him. Friends, when an esteemed bhikkhu, in the late afternoon, has emerged from |seclusion::solitude, privacy [paṭisallāna]| and is seated in the shade of the dwelling; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point—that is the proper time to approach an esteemed bhikkhu to see him.”
Evaṁ vutte, aññataro bhikkhu taṁ bhikkhuṁ etadavoca:
When this was said, another bhikkhu said to that bhikkhu:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.
“That is not the proper time, friends, to approach an esteemed bhikkhu to see him. When an esteemed bhikkhu, in the late afternoon, has emerged from seclusion and is seated in the shade of the dwelling; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point, whatever |object of collectedness::theme of mental stillness [samādhinimitta]| he attended to during the day still occupies him at that time. Therefore, that is not the proper time to approach an esteemed bhikkhu to see him. Friends, when an esteemed bhikkhu rises at dawn and is seated; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point—that is the proper time to approach an esteemed bhikkhu to see him.”
Evaṁ vutte, aññataro bhikkhu taṁ bhikkhuṁ etadavoca:
When this was said, another bhikkhu said to that bhikkhu:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.
“That is not the proper time, friends, to approach an esteemed bhikkhu to see him. When an esteemed bhikkhu rises at dawn and is seated; having folded his legs crosswise, aligned his body upright, and established mindfulness as his primary focal point, at that time his body is full of vitality, and it is comfortable for him to attend to the teaching of the Buddhas. Therefore, that is not the proper time to approach an esteemed bhikkhu to see him.”
Evaṁ vutte āyasmā mahākaccāno there bhikkhū etadavoca:
When this was said, the venerable Mahākaccāna said to the elder bhikkhus:
“sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ. Katame cha?
“Friends, I have heard this directly from the Blessed One, learned this in his presence: ‘|Bhikkhu,::::| there are these six times to approach an esteemed bhikkhu to see him. What six?
Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: “ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṁ desetū”ti. Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṁ deseti. Ayaṁ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.
1.) Here, |bhikkhu,::::| when a bhikkhu dwells with a mind obsessed and overcome by |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, and he does not truly understand the escape from the arisen sensual desire, at that time he should approach an esteemed bhikkhu and say to him: “Friend, I dwell with a mind obsessed and overcome by sensual desire, and I do not truly understand the escape from the arisen sensual desire. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of sensual desire.” The esteemed bhikkhu then teaches him the Dhamma for the abandoning of sensual desire. This|, bhikkhu,::::| is the first time to approach an esteemed bhikkhu to see him.
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati …pe…. Thinamiddhapariyuṭṭhitena cetasā viharati …. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati …. Vicikicchāpariyuṭṭhitena cetasā viharati ….
‘Furthermore, |bhikkhu,::::| when a bhikkhu dwells with a mind obsessed by |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| ... dwells with a mind obsessed by |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| ... dwells with a mind obsessed by |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]| ... dwells with a mind obsessed by |doubt::uncertainty, indecision, lack of conviction [vicikicchā]| ...
Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: “ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi. Sādhu vata me āyasmā āsavānaṁ khayāya dhammaṁ desetū”ti. Tassa manobhāvanīyo bhikkhu āsavānaṁ khayāya dhammaṁ deseti. Ayaṁ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ’.
6.) When a bhikkhu does not know the sign by relying on which and attending to which the immediate |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| occurs, at that time he should approach an esteemed bhikkhu and say to him: ‘Friend, I do not know the sign by relying on which and attending to which the immediate wearing away of the taints occurs. It would be good, venerable sir, if you would teach me the Dhamma for the wearing away of the taints.’ The esteemed bhikkhu then teaches him the Dhamma for the wearing away of the taints. This|, bhikkhu,::::| is the sixth time to approach an esteemed bhikkhu to see him.’
Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti.
Friends, I have heard this directly from the Blessed One, learned this in his presence: ‘These|, bhikkhu,::::| are the six times to approach an esteemed bhikkhu to see him.’”