Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti.
Thus have I heard—At one time, the Blessed One was dwelling near |Cālikā::name of a town; lit. shaking; unsteady [cālikā]|, on the Cālikā mountain. Now at that time, the venerable |Meghiya::name of an Arahant bhikkhu who was an attendant of the Buddha; lit. from a cloud [meghiya]| was the Blessed One’s attendant. Then the venerable Meghiya approached the Blessed One. Having drawn near and paid homage to the Blessed One, he stood to one side. Standing there, the venerable Meghiya said to the Blessed One: “Venerable sir, I wish to go into the village of |Jantugāma::name of a village; lit. people’s village [jantugāma]| for alms.”
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
“Go, Meghiya, whenever you think it is the right time.”
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.
Then the venerable Meghiya, having dressed early in the morning, taking his alms bowl and outer robe, entered Jantugāma for alms. Having wandered in Jantugāma for alms and after the meal, having returned from the alms round, he approached the bank of the river |Kimikāḷā::name of a river; lit. black maggot [kimikāḷā]|. As the venerable Meghiya was walking and wandering about along the bank of the river Kimikāḷā, he saw a mango grove that was |pleasing::inspiring confidence; lit. causing to settle forward [pāsādika]|, lovely, and |delightful::pleasing, beautiful [ramaṇīya]|. When he saw it, this thought occurred to him: “Truly, this mango grove is pleasing, lovely, and delightful. This is surely suitable for a young man of a good family intent on |striving::making effort, exerting [padhāna]|. If the Blessed One would grant permission, I would come to this mango grove to strive.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:
Then the venerable Meghiya approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Meghiya said to the Blessed One:
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
“Here, venerable sir, having dressed early in the morning, taking my alms bowl and outer robe, I entered Jantugāma for alms. Having wandered in Jantugāma for alms and after the meal, having returned from the alms round, I approached the bank of the river Kimikāḷā. As I was walking and wandering about along the bank of the river Kimikāḷā, I saw a mango grove that was pleasing, lovely, and delightful. When I saw it, this thought occurred to me: ‘Truly, this mango grove is pleasing, lovely, and delightful. This is surely suitable for a young man of a good family intent on striving.’ If the Blessed One would grant permission, I would come to this mango grove to strive.”
Evaṁ vutte, bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.
When this was said, the Blessed One said this to the venerable Meghiya: “Wait for now, Meghiya, I am alone. Wait until some other bhikkhu arrives.”
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
For a second time, the venerable Meghiya said to the Blessed One: “Venerable sir, for the Blessed One there is nothing further to be done, and nothing to add to what has been done. But for me, venerable sir, there is still something further to be done, and something to add to what has been done. If the Blessed One grants me permission, I will go to that mango grove to strive.”
Dutiyampi kho bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.
For a second time, the Blessed One said this to the venerable Meghiya: “Wait for now, Meghiya, I am alone. Wait until some other bhikkhu arrives.”
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
For a third time, the venerable Meghiya said to the Blessed One: “Venerable sir, for the Blessed One there is nothing further to be done, and nothing to add to what has been done. But for me, venerable sir, there is still something further to be done, and something to add to what has been done. If the Blessed One grants me permission, I will go to that mango grove to strive.”
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma? Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
“Meghiya, when you speak of striving, what can I say? Meghiya, do as you now see fit.”
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
Then the venerable Meghiya, rising from his seat, and after paying homage to the Blessed One, keeping him to his right, he approached that mango grove. Having entered the mango grove, he sat down for the day’s abiding at the foot of a tree. Then, while the venerable Meghiya was dwelling in that mango grove, three kinds of |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| thoughts kept arising in him again and again, namely: |thoughts of sensuality::thoughts related to enjoyment of sensual pleasures, sexual thoughts [kāmavitakka]|, |thoughts of ill will::thoughts of resentment, anger, hatred [byāpādavitakka]|, and |thoughts of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|.
Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ—kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena”.
Then this thought occurred to the venerable Meghiya: “It is unbelievable! It is astonishing! Out of faith I have gone forth from the household life into homelessness. And yet I am still pursued by these three kinds of harmful, unwholesome thoughts, namely: thoughts of sensuality, thoughts of ill will, and thoughts of harming.”
Atha kho āyasmā meghiyo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ—kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ—kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena’”.
Then, when it was late afternoon, the venerable Meghiya emerged from seclusion and approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Meghiya said to the Blessed One: “Venerable sir, while I was dwelling in that mango grove, three kinds of harmful, unwholesome thoughts kept arising in me again and again, namely: thoughts of sensuality, thoughts of ill will, and thoughts of harming. Then, venerable sir, this thought occurred to me: ‘It is unbelievable! It is astonishing! Out of faith I have gone forth from the household life into homelessness. And yet I am still pursued by these three kinds of harmful, unwholesome thoughts, namely: thoughts of sensuality, thoughts of ill will, and thoughts of harming.’”
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṁvattanti. Katame pañca?
“Meghiya, when the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| is |unripened::not developed, not matured [aparipakka]|, five things lead to its ripening. What five?
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripākāya saṁvattati.
1.) Here, Meghiya, a bhikkhu has good friends, good companions, and good associates. Meghiya, when the release of mind is unripened, this is the first thing that leads to its ripening.
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripākāya saṁvattati.
2.) Furthermore, Meghiya, a bhikkhu is |virtuous::ethical, moral [sīlavant]|, restrained with the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. Meghiya, when the release of mind is unripened, this is the second thing that leads to its ripening.
Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripākāya saṁvattati.
3.) Furthermore, Meghiya, a bhikkhu gets to hear, as he wishes, without difficulty and without trouble, such talk that is conducive to |effacement::expunging, wiping out, slowly grinding away [sallekha]|, |beneficial for revealing the mind::conducive to opening the heart [cetovivaraṇasappāya]|, that leads to |complete disenchantment::total disinterest [ekantanibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, namely: |talk on fewness of wishes::talking about desiring little [appicchakathā]|, |talk on contentment::talk about satisfaction [santuṭṭhikathā]|, |talk on solitude::talk about seclusion [pavivekakathā]|, |talk on non-entanglement::talk about detachment [asaṃsaggakathā]|, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation. Meghiya, when the release of mind is unripened, this is the third thing that leads to its ripening.
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripākāya saṁvattati.
4.) Furthermore, Meghiya, a bhikkhu dwells |with energy aroused::with initiative [āraddhavīriya]| for the abandoning of |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquisition of |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities. Meghiya, when the release of mind is unripened, this is the fourth thing that leads to its ripening.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripākāya saṁvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṁvattanti.
5.) Furthermore, Meghiya, a bhikkhu is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete end of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. Meghiya, when the release of mind is unripened, this is the fifth thing that leads to its ripening. Meghiya, when the release of mind is unripened, these five things lead to its ripening.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.
Meghiya, for a bhikkhu who has good friends, good companions, and good associates, this is to be expected: that he will be virtuous, restrained with the restraint of the moral code of conduct, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.
Meghiya, for a bhikkhu who has good friends, good companions, and good associates, this is to be expected: that he will get to hear, as he wishes, without difficulty and without trouble, such talk that is conducive to effacement, beneficial for revealing the mind, that leads to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, namely: talk on fewness of wishes, talk on contentment, talk on solitude, talk on non-entanglement, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Meghiya, for a bhikkhu who has good friends, good companions, and good associates, this is to be expected: that he will dwell with energy aroused for the abandoning of unwholesome qualities and acquisition of wholesome qualities; he will be steadfast, firm in his effort, and will not shirk responsibility with regard to wholesome qualities.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
Meghiya, for a bhikkhu who has good friends, good companions, and good associates, this is to be expected: that he will be endowed with wisdom that discerns the arising and passing away, which is noble and penetrative, leading to the complete end of suffering.
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
And then, Meghiya, a bhikkhu established in these five things should further cultivate four things: 1.) Perception of unattractiveness should be cultivated to abandon |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, 2.) |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]| should be cultivated to abandon ill will, 3.) |mindfulness of in-and-out breathing::mindfulness during inhalation and exhalation [ānāpānassati]| should be cultivated to cut off thinking, 4.) |perception of impermanence::recognition of instability, inconsistency [aniccasaññā]| should be cultivated for |eradicating the conceit ‘I am’::exterminating the concept of self, the idea ‘I am’ [asmimānasamugghāta]|. For one who perceives impermanence, Meghiya, the |perception of not-self::recognition of impersonality [anattasaññā]| is established. One who perceives not-self attains the uprooting of the conceit ‘I am’—Nibbāna in this very life.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Khuddā vitakkā sukhumā vitakkā,
Anugatā manaso uppilāvā;
Ete avidvā manaso vitakke,
Hurā huraṁ dhāvati bhantacitto.
“Small thoughts and subtle thoughts,
that are followed by |stirring up::agitation, excitement [uppilāva]| of the mind;
Not understanding these thoughts,
one runs here and there |with a wandering mind::mentally out of control; lit. spinning mind [bhantacitta]|.
Ete ca vidvā manaso vitakke,
Ātāpiyo saṁvaratī satīmā;
Anugate manaso uppilāve,
Asesamete pajahāsi buddho”ti.
But one who knows these thoughts of the mind,
|mindfully::attentively; lit. having memory quality [satīmā]|, restrains them |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|;
Seeing the stirring up of the mind,
The Awakened One completely abandons them.”