
                            TAMING THE MIND

                        Discourses of the Buddha


                        Wheel Publication No. 51

                          First Edition   1963
                          Second Edition  1973
                          Third Edition   1983

           Copyright 1983, 1995 Buddhist Publication Society

                      BUDDHIST PUBLICATION SOCIETY
                      KANDY              Sri Lanka


                                 * * *


                         DharmaNet Edition 1995

                    Transcription: Bradford Griffith
                Proofreading & Formatting: John Bullitt

        This electronic edition is offered for free distribution
            via DharmaNet by arrangement with the publisher.

                        DharmaNet International
                 P.O. Box 4951, Berkeley CA 94704-4951

                            * * * * * * * *


                                CONTENTS
 
                {1} No Other Single Thing (Anguttara, Ones)
                {2} Discourse to Ganaka-Moggallana (M 107)
                {3} Vijitasena's Verses (Theragatha vv. 355-359)
                {4} Discourse on the "Tamed Stage" (M 125)
                {5} Dantika's Verses (Therigatha vv. 48-50)
                {6} The Goad (Anguttara, Fours)
                {7} The Chapter on the Mind (Dhammapada)

                                 * * *
 
 
 We are obliged to the Pali Text Society, London for kind permission to
 reproduce the translations collected here,  excepting the last item
 which has been taken from Bhikkhu Buddharakkhita's rendering of the
 "Dhammapada," published by the Maha Bodhi Society, Bangalore (India).
 
                            * * * * * * * *




                       {1} No Other Single Thing
                       ~~~~~~~~~~~~~~~~~~~~~~~~~
                            Anguttara, Ones


 Monks, I know not of any other single thing so intractable as the
 untamed mind.  The untamed mind is indeed a thing untractable.
 
 Monks, I know not of any other thing so tractable as the tamed mind.
 The tamed mind is indeed a thing tractable.
 
 Monks, I know not of any other single thing so conducive to great loss
 as the untamed mind.  The untamed mind indeed conduces to great loss.
 
 Monks, I know not of any other single thing so conducive to great
 profit as the tamed mind.  The tamed mind indeed conduces to great
 profit.
 
 Monks, I know not of any other single thing that brings such woe as the
 mind that is untamed, uncontrolled, unguarded and unrestrained. Such a
 mind indeed brings great woe.
 
 Monks, I know not of any other single thing that brings such bliss as
 the mind that is tamed, controlled, guarded and restrained. Such a mind
 indeed brings great bliss.
 
                        -- Gradual Sayings (Anguttara Nikaya), The Book
                           of the Ones, Ch. IV Translated by F. L.
                           Woodward
 

                            * * * * * * * *




                   {2} Discourse to Ganaka-Moggallana
                   ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
                         (Majjhima Nikaya 107)



 Thus I have heard:  At one time the Lord was staying near Savatthi in
 the palace of Migara's mother in the Eastern Monastery.  Then the
 brahman Ganaka-Moggallana approached the Lord; having approached he
 exchanged greetings with the Lord; having conversed in a friendly and
 courteous way, he sat down at a respectful distance.  As he was sitting
 down at a respectful distance, Ganaka-Moggallana the brahman spoke thus
 to the Lord:  "Just as, good Gotama, in this palace of Migara's mother
 there can  be seen a gradual training, a gradual doing, a gradual
 practice, that is to say as far as the last flight of  stairs, [1] so,
 too, good Gotama, for these brahmans there can be seen a gradual
 training, a gradual doing, a gradual practice, that is to say in the
 study (of the Vedas) [2]; so too, good Gotama, for these archers there
 can be seen a gradual ... practice, that is to say in archery; so
 too, good Gotama, for us whose livelihood is calculation [3] there can
 be seen a gradual training, a gradual practice, that is to say in
 accountancy.  For when we get a pupil, good Gotama, we first of all
 make him calculate: 'One one, two twos, three threes, four fours, five
 fives, six sixes, seven sevens, eight eights, nine nines, ten tens,'
 and we, good Gotama, also make him calculate a hundred.  Is it not
 possible, good Gotama, to lay down a similar gradual training, gradual
 doing, gradual practice in respect of this //dhamma// and discipline?"

    "It is possible, brahman, to lay down a gradual training, a gradual
 doing, a gradual practice in respect of this //dhamma// and discipline,
 Brahman, even a skilled trainer of horses, having taken on a beautiful
 thoroughbred first of all gets it used to the training in respect of
 wearing the bit.  Then gets it used to further training -- even so
 brahman, the Tathagata, having taken on a man to be tamed, first of all
 disciplines him thus:
 

 Morality
 ~~~~~~~~~
 "'Come you, monk, be of moral habit, live controlled by the control of
 the Obligations, endowed with (right) behavior and posture, seeing
 peril in the slightest fault and, undertaking them, train yourself in
 the rules of training.'  As soon, brahman, as the monk is of moral
 habit, controlled by the control of the Obligations, endowed with
 (right) behavior and posture; seeing peril in the slightest fault and,
 undertaking them, trains himself in the rules of training, the
 Tathagata disciplines him further saying:
 

 Sense-control
 ~~~~~~~~~~~~~
 "'Come you monk, be guarded as to the doors of the sense-organs; having
 seen a material shape with the eye, do not be entranced with the
 general appearance, do not be entranced with the detail; for if one
 dwells with the organ of sight uncontrolled, covetousness and
 dejection, evil, unskillful states of mind, may flow in.  So fare along
 controlling it, guard the organ of sight, achieve control over the
 organ of sight.  Having heard a sound with the ear ... Having smelt a
 smell with the nose ... Having savored a taste with the tongue ...
 Having felt a touch with the body ... Having cognized a mental state
 with the mind, do not be entranced with the detail.   For if one dwells
 with the organ of mind uncontrolled, covetousness and dejection, evil,
 unskillful states of mind, may flow in.  So fare along controlling it;
 guard the organ of mind, achieve control over the organ of mind.'
 

 Moderation in eating
 ~~~~~~~~~~~~~~~~~~~~
 "As soon, brahman, as a monk is guarded as to the doors of the
 sense-organs, the Tathagata disciplines him further, saying: 'Come you,
 monk, be moderate in eating; you should take food reflecting carefully,
 not for fun or indulgence or personal charm or beautification, but
 taking just enough for maintaining this body and keeping it going, for
 keeping it unharmed, for furthering the Brahma-faring, [4] with the
 thought:  Thus will I crush out an old feeling, and I will not allow a
 new feeling to arise, and then there will be for me subsistence and
 blamelessness and abiding in comfort.'
 

 Vigilance
 ~~~~~~~~~
 "As soon, brahman, as a monk is moderate in eating, the Tathagata
 disciplines him further, saying:  'Come you, monk, dwell intent on
 vigilance; during the day while pacing up and down, while sitting down,
 cleanse the mind of obstructive mental states; during the middle watch
 of the night, lie down on the right side in the lion posture, foot
 resting on foot, mindful, clearly conscious, reflecting on the thought
 of getting up again; during the last watch of the night, when you have
 arisen, while pacing up and down, while sitting down, cleanse the mind
 of obstructive mental states.'
 

 Mindfulness and clear consciousness
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "As soon, brahman, as a monk is intent on vigilance, the Tathagata
 disciplines him further, saying:  'Come you, monk, be possessed of
 mindfulness and clear consciousness, acting with clear consciousness
 whether you are approaching or departing, acting with clear
 consciousness whether you are looking ahead or looking round, acting
 with clear consciousness whether you are bending in or stretching out
 (the arms), acting with clear consciousness whether you are carrying
 the outer cloak, the bowl or robe, acting with clear consciousness
 whether you are eating, drinking, munching, savoring, acting with
 clear consciousness whether you are obeying the calls of nature, acting
 with clear consciousness whether you are walking, standing, sitting,
 asleep, awake, talking or being silent.'
 

 Overcoming of the five hindrances
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "As soon, brahman, as he is possessed of mindfulness and clear
 consciousness, the Tathagata disciplines him further, saying: 'Come
 you, monk, choose a remote lodging in a forest, at the root of a tree,
 on a mountain slope, in a glen, a hill cave, a cemetery, a woodland
 grove, in the open, or on a heap of straw.' On returning from
 alms-gathering after the meal, the monk sits down crosslegged, holding
 the back erect, having made mindfulness rise up in front of him.  He,
 getting rid of covetousness for the world, dwells with a mind devoid of
 covetousness, he cleanses the mind of covetousness.  Getting rid of the
 taint of ill-will, he dwells benevolent in mind; compassionate and
 merciful towards all creatures and beings, he cleanses the mind of
 ill-will.  Getting rid of sloth and torpor, he dwells without sloth or
 torpor; perceiving the light, mindful and clearly conscious he cleanses
 the mind of sloth and torpor.  Getting rid of restlessness and worry,
 he dwells calmly; the mind inward tranquil, he cleanses the mind of
 restlessness and worry.  Getting rid of doubt, he dwells doubt-crossed;
 unperplexed as to the states that are skilled, [5] he cleanses his mind
 of doubt.
 

 Jhana
 ~~~~~
 "He, by getting rid of these five hindrances, [6] which are defilements
 of the mind and deleterious to intuitive wisdom, aloof from pleasures
 of the senses, aloof from unskilled states of mind, enters and abides
 in the first meditation which is accompanied by initial thought and
 discursive thought, is born of aloofness and is rapturous and joyful.
 By allaying initial thought and discursive thought, his mind
 subjectively tranquilized and fixed on one point, he enters and abides
 in the second meditation which is devoid of initial thought and
 discursive thought, is born of concentration and is rapturous and
 joyful.  By the fading out of rapture, he dwells with equanimity,
 attentive and clearly conscious, and experiences in his person that joy
 of which the ariyans [7] say:  'Joyful lives he who has equanimity and
 is mindful,' and he enters and abides in the third meditation.  By
 getting rid of anguish, by the going down of his former pleasures and
 sorrows, he enters and abides in the fourth meditation which has
 neither anguish nor joy, and which is entirely purified by equanimity
 and mindfulness.

    "Brahman, such is my instruction for those monks who are learners
 who, perfection being not yet attained, dwell longing for the
 incomparable security from the bonds.  But as for those monks who are
 perfected ones, the cankers destroyed, who have lived the life, done
 what was to be done, shed the burden, attained to their own goal, the
 fetters of becoming utterly destroyed, and who are freed by perfect
 profound knowledge -- these things conduce both to their abiding in
 ease here and now as well as to their mindfulness and clear
 consciousness."

    When this had been said, the brahman Ganaka-Moggallana spoke thus to
 the Lord:

    "Now, on being exhorted thus and instructed thus by the good Gotama,
 do all the good Gotama's disciples attain the unchanging goal [8] --
 nibbana or do some not attain it?"

    "Some of my disciples, brahman, on being exhorted and instructed
 thus by me, attain the unchanging goal -- nibbana; some do not attain
 it."

     "What is the cause, good Gotama, what the reason that; since
 nibbana does exist, since the way leading to nibbana exists, since the
 good Gotama exists as adviser, some of the good Gotama's disciples on
 being exhorted thus and instructed thus by the good Gotama, attain the
 unchanging goal -- nibbana, but some do not attain it?"

     "Well then, brahman, I will question you on this point in reply. As
 it is pleasing to you, so you may answer me.  What do you think about
 this, brahman?  Are you skilled in the way leading to Rajagaha?"

     "Yes, sir, skilled am I in the way leading to Rajagaha."

     "What do you think about this?  A man might come along here wanting
 to go to Rajagaha.  Having approached you, he might speak thus: 'I want
 to go to Rajagaha, sir; show me the way to this Rajagaha.' You might
 speak thus to him: "Yes, my good man, this road goes to Rajagaha; go
 along it for a while.  When you have gone along it for a while you will
 see a village; go along for a while; when you have gone along for a
 while you will see a market town; go for a while.  When you have gone
 along for a while you will see Rajagaha with its delightful parks,
 delightful forests, delightful fields, delightful ponds.  But although
 he has been exhorted and instructed thus by you, he might take the
 wrong road and go westwards. Then a second man might come along wanting
 to go to Rajagaha ... (//as above//) ... you will see Rajagaha with
 its delightful ... ponds.'  Exhorted and instructed thus by you he
 might get to Rajagaha safely.  What is the cause, brahman, what the
 reason that, since Rajagaha does exist, since the way leading to
 Rajagaha exists, since you exist as adviser, the one man, although
 being exhorted and instructed thus by you, may take the wrong road and
 go westwards while the other may get to Rajagaha safely?"

    "What can I, good Gotama, do in this matter?  A shower of the way,
 good Gotama, am I."

    "Even so, brahman, nibbana does exist, the way leading to nibbana
 exists and I exist as adviser.  But some of my disciples, on being
 exhorted and instructed thus by me attain the unchanging goal --
 nibbana, some do not attain it.  What can I, brahman, do in this
 matter?   A shower of the way, brahman, is a Tathagata."

    When this had been said, the brahman Ganaka-Moggallana spoke thus to
 the Lord:

    "Good Gotama, as for those persons who, in want of a way of living,
 having gone forth from home into homelessness without faith, who are
 crafty, fraudulent, deceitful, who are unbalanced and puffed up, who
 are shifty, scurrilous and of loose talk, the doors of whose
 sense-organs are not guarded, who do not know moderation in eating, who
 are not intent on vigilance, indifferent to recluseship, not of keen
 respect for the training, who are ones for abundance, lax, taking the
 lead in backsliding, shirking the burden of seclusion, who are
 indolent, of feeble energy, of confused mindfulness, not clearly
 conscious, not concentrated but of wandering minds, who are weak in
 wisdom, drivellers -- the good Gotama is not in communion with
 //them//.  But as for those young men of respectable families who have
 gone forth from home into homelessness from faith, who are not crafty,
 fraudulent or deceitful, who are not unbalanced or puffed up, who are
 not shifty, scurrilous or of loose talk, the doors of whose
 sense-organs are guarded, who know moderation in eating, who are intent
 on vigilance, longing for recluseship, of keen respect for the
 training, who are not ones for abundance, not lax, shirking,
 backsliding, taking the lead in seclusion, who are of stirred up
 energy, self-resolute, with mindfulness aroused, clearly conscious,
 concentrated, their minds one-pointed, who have wisdom, are not
 drivellers -- the good Gotama is in communion with //them//.  As, good
 Gotama, black gum is pointed to as chief of root-scents, as red
 sandalwood is pointed to as chief of the pith-scents, as jasmine is
 pointed to as chief of the flower scents -- even so is the exhortation
 of the good Gotama highest among the teachings of today.  Excellent,
 good Gotama, excellent, good Gotama.  As, good Gotama, one might set
 upright what had been upset, or disclose what had been covered, or show
 the way to one who had gone astray, or bring an oil-lamp into the
 darkness so that those with vision might see material shapes -- even so
 in many a figure is //dhamma// made clear by the good Gotama.  I am
 going to the revered Gotama for refuge and to //dhamma// and to the
 Order of monks  May the good Gotama accept me as a lay-follower going
 for refuge from today forth for as long as life lasts."
 
                        -- From "Middle Length Sayings," Translated by
                        I.B. Horner Pali Text Society, London
 

 Notes
 ~~~~~
  1. A seven-storied palace is not to be built in one day [Commentary].

  2. It is not possible to learn the three Vedas by heart in one day
     [Commentary]

  3. //ganana//. From this profession of his, the distinguishing
     addition to the brahman's name is derived [Ed., //The Wheel//].

  4. //brahmacariyam//. This refers to the pure life of a celibate
     recluse [Ed., //The Wheel//].

  5. //kusala//. Sometimes translated by "salutary, profitable,
     karmically wholesome." [Ed., //The Wheel//].

  6. On these, see //The Wheel// No. 26.

  7. //ariya// refers here, according to the //Visuddhi Magga//, to the
     Enlightened Ones.

  8. //accantanittha//. //Accanta// can also mean "utmost, culminating,
     supreme."

                            * * * * * * * *


                        {3} Vijitasena's Verses
                        ~~~~~~~~~~~~~~~~~~~~~~~
                        (Theragatha vv. 355-359)

 
 I shall fasten you, mind, like an elephant at a small gate.  I shall
 not incite you to evil, you net of sensual pleasure, body-born.
 
 When fastened, you will not go, like an elephant not finding the gate
 open.  Witch-mind, you will not wander again, and again, using force,
 delighting in evil.
 
 As the strong hook-holder makes an untamed elephant, newly taken, turn
 against its will, so shall I make you turn.
 
 As the excellent charioteer, skilled in the taming of excellent horses,
 tames a thoroughbred, so shall I, standing firm in the five powers,
 tame you.
 
 I shall bind you with mindfulness; with purified self shall cleanse
 (you).  Restrained by the yoke of energy you will not go far from here,
 mind.
 
                        -- Theragatha vv. 355-59, Vijitasena's verses
                        Translated K.R. Norman The Elders' Verses I
                        P.T.S. '69
 
                            * * * * * * * *




                   {4} Discourse on the "Tamed Stage"
                   ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
             //Dantabhumi-sutta// (Majjhima-Nikaya No. 125)
 
 Thus have I heard:  At one time the Lord was staying near Rajagaha in
 the Bamboo Grove at the squirrels' feeding place.  Now at that time the
 novice Aciravata was staying in the Forest Hut. [1] Then prince
 Jayasena [2], who was always pacing up and down, always roaming about
 on foot, approached the novice Aciravata; having approached he
 exchanged greetings with the novice Aciravata; having exchanged
 greetings of friendliness and courtesy, he sat down at a respectful
 distance.  While he was sitting down at a respectful distance, Prince
 Jayasena spoke thus to the novice Aciravata:

    "I have heard, good Aggivessana, that if a monk is abiding here
 diligent, ardent, self-resolute, he may attain one-pointedness of
 mind."

    "That is so, prince; that is so, prince.  A monk abiding here
 diligent, ardent, self-resolute, may attain one-pointedness of mind."

    "It were good if the reverend Aggivessana were to teach me
 //dhamma// as he has heard it, as he has mastered it."

    "I, prince, am not able to teach you //dhamma// as I have heard it,
 as I have mastered it.  Now, if I were to teach you //dhamma// as I
 have heard it, as I have mastered it, and if you could not understand
 the meaning of what I said, that would be weariness to me,  that would
 be a vexation to me."

    "Let the reverend Aggivessana teach me //dhamma// as he has heard
 it, as he has mastered it.  Perhaps I could understand the meaning of
 what the good Aggivessana says."

    "If I were to teach you //dhamma//, prince, as I have heard it, as I
 have mastered it, and if you were to understand the meaning of what I
 say, that would be good; if you should not understand the meaning of
 what I say, you must remain as you are:  you must not question me
 further on the matter."

    "Let the reverend Aggivessana teach me //dhamma// as he has heard
 it, as he has mastered it.  If I understand the meaning of what the
 good Aggivessana says, that will be good; if I do not understand the
 meaning of what the good Aggivessana says, I will remain as I am; I
 will not question the reverend Aggivessana further on this matter."

    Then the novice Aciravata taught //dhamma// to Prince Jayasena as he
 had heard it, as he had mastered it. When this had been said, Prince
 Jayasena spoke thus to the novice Aciravata:

    "This is impossible, good Aggivessana, it cannot come to pass that a
 monk abiding diligent, ardent, self-resolute, should attain
 one-pointedness of mind."  Then Prince Jayasena, having declared to the
 novice Aciravata that this was impossible and could not come to pass,
 rising from his seat, departed.

    And soon after Prince Jayasena had departed, the novice Aciravata
 approached the Lord; having approached and greeted the Lord, he sat
 down at a respectful distance.  As he was sitting down at a respectful
 distance, the novice Aciravata told the Lord the whole of the
 conversation he had with Prince Jayasena as far as it had gone. When
 this had been said, the Lord spoke thus to the novice Aciravata:

    "What is the good of that, Aggivessana?  That Prince Jayasena,
 living as he does in the midst of sense-pleasures, enjoying
 sense-pleasures, being consumed by thoughts of sense-pleasures, burning
 with the fever of sense-pleasures, eager in the search for
 sense-pleasures, should know or see or attain or realize that which can
 be known by renunciation, seen by renunciation, attained by
 renunciation, realized by renunciation -- such a situation does not
 exist. It is as if, Aggivessana, among elephants or horses or oxen to
 be tamed, two elephants, two horses or two oxen are well tamed, well
 trained, and two are not tamed, not trained.  What do you think about
 this, Aggivessana?  Would these two elephants or horses or oxen that
 were to be tamed and that were well tamed, well trained -- would these
 on being tamed reach tamed capacity, would they, being tamed, attain a
 tamed stage?"

    "Yes, revered sir."

    "But those two elephants or horses or oxen that were to be tamed but
 that were neither tamed nor trained -- would these, not being tamed,
 attain a tamed stage as do the two elephants or horses or oxen to be
 tamed that were well tamed, well trained?"

    "No, revered sir."

    "Even so, Aggivessana, that Prince Jayasena, living as he does in
 the midst of sense-pleasures ... should know or see or attain or
 realize that which can be known and realized by renunciation -- such a
 situation does not exist.  It is as if, Aggivessana, there were a great
 mountain slope near a village or a market-town which two friends,
 coming hand in hand from that village or market-town might approach;
 having approached the mountain slope one friend might remain at the
 foot while the other might climb to the top. Then the friend standing
 at the foot of the mountain slope might speak thus to the one standing
 on the top:  'My dear, what do you see as you stand on the top of the
 mountain slope?'  He might reply:  'As I stand on the top of the
 mountain slope I, my dear, see delightful parks, delightful woods,
 delightful stretches of level ground delightful ponds.'  But the other
 might speak thus: 'This is impossible, it cannot come to pass, my dear,
 that, as you stand on the top of the mountain slope, you should see . .
 . delightful ponds.'  Then the friend who had been standing on top of
 the mountain slope having come down to the foot and taken his friend by
 the arm, making him climb to the top of the mountain slope and giving
 him a moment in which to regain his breath, might speak to him thus:
 'Now, my dear, what is it that you see as you stand on the top of the
 mountain slope?'  He might speak thus: 'I, my dear, as I stand on the
 top of the mountain slope, see delightful parks ... delightful
 ponds.'  He might speak thus: 'Just now, my dear, we understood you to
 say:  This is impossible, it cannot come to pass that, as you stand on
 the top of the mountain slope, you should see delightful ... ponds.
 But now we understand you to say:  'I, my dear, as I stand on the top
 of the mountain slope, see delightful parks ... delightful ponds.' He
 might speak thus:  'That was because I, my dear, hemmed in by this
 great mountain slope, could not see what was to be seen.'

    "Even so but to a still greater degree, Aggivessana, is Prince
 Jayasena hemmed in, blocked, obstructed, enveloped by this mass of
 ignorance.  Indeed, that Prince Jayasena, living as he does in the
 midst of sense-pleasures, enjoying sense-pleasures, being consumed by
 thoughts of sense-pleasures, eager in the search for sense-pleasures,
 should know or see or attain or realize that which can be known ...
 seen ... attained ... realized by renunciation -- such a situation
 does not exist.  Had these two similes occurred to you, Aggivessana,
 for Prince Jayasena, Prince Jayasena naturally would have acted in the
 manner of one having trust in you."

    "But how could these two similes for Prince Jayasena have occurred
 to me, revered sir, seeing that they are spontaneous, that is to say
 to the Lord, and have never been heard before?"

    "As, Aggivessana, a noble anointed king addresses an elephant hunter
 saying; 'You, good elephant hunter, mount the king's elephant and go
 into an elephant forest.  When you see a forest elephant, tie him to
 the neck of the king's elephant.'  And, Aggivessana, the elephant
 hunter having answered:  'Yes, sire,' in assent to the noble anointed
 king, mounts the king's elephant and goes into an elephant forest.
 Seeing a forest elephant, he ties him to the neck of the king's
 elephant.  So the king's elephant brings him out into the open. But,
 Aggivessana, the forest elephant has this longing, that is to say for
 the elephant forest.  But in regard to him the elephant hunter tells
 the noble anointed king that the forest elephant has got out into the
 open.  The noble anointed king then addresses an elephant tamer,
 saying: 'Come you, good elephant tamer, tame the forest elephant by
 subduing his forest ways, by subduing his forest memories, and
 aspirations and by subduing his distress, his fretting and fever for
 the forest, by making him pleased with the villages and by accustoming
 him to human ways.'

    "And, Aggivessana, the elephant tamer, having answered 'Yes, sire,'
 in assent to the noble anointed king, driving a great post into the
 ground ties the forest elephant to it by his neck so as to subdue his
 forest ways ... and accustom him to human ways. Then the elephant
 tamer addresses him with such words as are gentle, pleasing to the ear,
 affectionate, going to the heart, urbane, pleasant to the manyfolk,
 liked by the manyfolk. And, Aggivessana, the forest elephant, on being
 addressed with words that are gentle ... liked by the manyfolk,
 listens, lends ear and bends his mind to learning.  Next the elephant
 tamer supplies him with grass-fodder and water.  When, Aggivessana, the
 forest elephant has accepted the grass-fodder and water from the
 elephant tamer, it occurs to the elephant tamer:  'The king's elephant
 will now live.' Then the elephant tamer makes him do a further task,
 saying: 'Take up, put down.' When, Aggivessana the king's elephant is
 obedient to the elephant tamer and acts on his instructions to take up
 and put down, then the elephant tamer makes him do a further task,
 saying: 'Get up, sit down.'  When, Aggivessana, the king's elephant is
 obedient to the elephant tamer and acts on his instructions to get up
 and sit down, then the elephant tamer makes him do a further task;
 known as 'standing your ground':  he ties a shield to the great beast's
 trunk; a man holding a lance is sitting on his neck, and men holding
 lances are standing surrounding him on all sides; and the elephant
 tamer, holding a lance with a long shaft, is standing in front.  While
 he is doing the task of 'standing your ground' he does not move a
 fore-leg nor does he move a hind-leg, nor does he move the forepart of
 his body, nor does he move the hindpart of his body, nor does he move
 his head, nor does he move an ear, nor does he move a tusk, nor does he
 move his tail, nor does he move his trunk.  A king's elephant is one
 who endures blows of sword, axe, arrow, hatchet, and the resounding din
 of drum and kettle-drum, conch and tam-tam, he is (like) purified gold
 purged of all its dross and impurities, fit for a king, a royal
 possession and reckoned as a kingly attribute.
 	

 Acquisition of faith
 ~~~~~~~~~~~~~~~~~~~~
 "Even so, Aggivessana, does a Tathagata arise here in the world, a
 perfected one, fully Self-Awakened One, endowed with right knowledge
 and conduct, well-farer, knower of the worlds, the matchless charioteer
 of men to be tamed, the Awakened One, the Lord.  He makes known this
 world with the //devas//, with Mara, with Brahma, the creation with its
 recluses and brahmans, its //devas// and men, having realized them by
 his own super-knowledge.  He teaches //dhamma// which is lovely at the
 beginning, lovely in the middle, lovely at the ending, with the spirit
 and the letters; he proclaims the Brahma-faring [3], wholly fulfilled,
 quite purified.  A householder or a householder's son or one born in
 another family hears that //dhamma//.  Having heard that //dhamma// he
 gains faith in the Tathagata.  Endowed with this faith that he has
 acquired, he reflects in this way:  'The household life is confined and
 dusty, going forth is in the open; it is not easy for one who lives in
 a house to fare the Brahma-faring wholly fulfilled, wholly pure,
 polished like a conch-shell.  Suppose now that I, having cut off hair
 and beard, having put on saffron robes, should go forth from home into
 homelessness?'  After a time, getting rid of his wealth, be it small or
 great, getting rid of his circle of relations, be it small or great,
 having cut off his hair and beard, having put on saffron robes, he goes
 forth from home into homelessness. To this extent, Aggivessana, the
 ariyan disciple gets out into the open.
 

 Morality
 ~~~~~~~~
 "But, Aggivessana, //devas// and mankind have this longing, that is to
 say, for the five strands of sense-pleasures.  The Tathagata
 disciplines him further, saying:  'Come you, monk, be moral, live
 controlled by the control of the Obligations, possessed of (right)
 behavior and posture, seeing danger in the slightest faults;
 undertaking them, train yourself in the rules of training.'
 

 Sense-Control
 ~~~~~~~~~~~~~
 "And when, Aggivessana, the ariyan disciple is moral, lives controlled
 by the control ... , undertaking them, trains himself in the rules of
 training, then the Tathagata disciplines him further, saying:  'Come
 you, monk, be guarded as to the doors of the sense-organs. Having seen
 a material shape with the eye ... (//as above, p. 3//) [p.3,
 paragraph 3].  Having cognized a mental state with the mind, be not
 entranced by the general appearance, be not entranced by the detail.
 For if you dwell with the organ of mind uncontrolled, covetousness and
 dejection, evil unskillful states of mind, might flow in.  So fare along
 with its control, guard the organ of mind, achieve control over the
 organ of the mind.'
 

 Moderation in eating
 ~~~~~~~~~~~~~~~~~~~~
 "And when, Aggivessana, the ariyan disciple is guarded as to the doors
 of the sense-organs, then the Tathagata disciplines him further,
 saying:  'Come you, monk, be moderate in eating ... . (//as above, p.
 4//) ... abiding in comfort.'
 

 Vigilance
 ~~~~~~~~~
 "When, Aggivessana, the ariyan disciple is moderate in eating, the
 Tathagata disciplines him further, saying:  'Come you, monk, abide
 intent on vigilance ... (//as above, p 4//) ... you should cleanse
 the mind of obstructive mental states.
 

 Mindfulness and clear consciousness
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "And when, Aggivessana, the ariyan disciple is intent on vigilance,
 then the Tathagata disciplines him further, saying:  'Come you, monk,
 be possessed of mindfulness and clear consciousness.  Be one who acts
 with clear consciousness ... (//as above, p 5//) ... talking,
 silent.'
 

 Overcoming of the five hindrances
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "And when, Aggivessana, the ariyan disciple is possessed of mindfulness
 and clear consciousness, then the Tathagata disciplines him further,
 saying:  'Come you, monk, choose a remote lodging in a forest, at the
 root of a tree, on a mountain slope, in a wilderness, in a hill-cave, a
 cemetery, a forest haunt, in the open or on a heap of straw.'  He
 chooses a remote lodging in the forest ... or on a heap of straw.
 Returning from alms-gathering, after the meal, he sits down
 cross-legged, holding the back erect, having made mindfulness rise up
 in front of him, he, by getting rid of coveting for the world, dwells
 with a mind devoid of coveting, he purifies the mind of coveting.  By
 getting rid of the taint of ill-will, he dwells benevolent in mind,
 compassionate for the welfare of all creatures and beings, he purifies
 the mind of the taint of ill-will.  By getting rid of sloth and torpor,
 he dwells devoid of sloth and torpor; perceiving the light, mindful,
 clearly conscious, he purifies the mind of sloth and torpor.  By
 getting rid of restlessness and worry, he dwells calmly the mind
 subjectively tranquilized, he purifies the mind of restlessness and
 worry. By getting rid of doubt, he dwells doubt-crossed, unperplexed as
 to the states that are skillful, he purifies the mind of doubt.
 

 The four applications of mindfulness
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "He, by getting rid of these five hindrances which are defilements of
 the mind and weakening to intuitive wisdom, dwells contemplating the
 body in the body, ardent, clearly conscious (of it), mindful (of it) so
 as to control the covetousness and dejection in the world.  He fares
 along contemplating the feelings ... the mind ... the mental states
 in mental states, ardent, clearly conscious (of them), mindful (of
 them) so as to control the covetousness and dejection in the world.

    "As, Aggivessana, an elephant tamer, driving a great post into the
 ground, ties a forest elephant to it by his neck so as to subdue his
 forest ways, so as to subdue his forest aspirations, and so as to
 subdue his distress, his fretting and fever for the forest, so as to
 make him pleased with villages and accustom him to human ways -- even
 so, Aggivessana, these four applications of mindfulness are ties of the
 mind so as to subdue the ways of householders and to subdue the
 aspirations of householders and to subdue the distress, the fretting
 and fever of householders; they are for leading to the right path, for
 realizing nibbana.
 
    "The Tathagata then disciplines him further, saying:  'Come you,
 monk, fare along contemplating the body in the body, but do not apply
 yourself to a train of thought connected with the body; fare along
 contemplating the feelings in the feelings ... the mind in the mind.
 . . mental states in mental states, but do not apply yourself to a
 train of thought connected with mental states.'
 

 Jhana
 ~~~~~
    "He by allaying initial thought and discursive thought, with the
 mind subjectively tranquilized and fixed on one point, enters on and
 abides in the second meditation [4] which is devoid of initial and
 discursive thought, is born of concentration and is rapturous and
 joyful.  By the fading out of rapture, he dwells with equanimity,
 attentive and clearly conscious, and experiences in his person that joy
 of which the ariyans say:  'Joyful lives he who has equanimity and is
 mindful,' and he enters and abides in the third meditation.  By getting
 rid of joy, by getting rid of anguish, by the going down of his former
 pleasures and sorrows, he enters and abides in the fourth meditation
 which has neither anguish nor joy, and which is entirely purified by
 equanimity and mindfulness.
 

 The three knowledges (//te-vijja//)
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 1.  Recollection of former habitations
 
 "Then with the mind composed thus, quite purified, quite clarified,
 without blemish, without defilement, grown pliant and workable, fixed,
 immovable, he directs his mind to the knowledge and recollection of
 former habitation:  he remembers a variety of former habitations, thus:
 one birth, two births, three... four... five... ten... twenty...
 thirty... forty... fifty... a hundred... a thousand... a hundred
 thousand births, and many an eon of integration and many an eon of
 disintegration and many an eon of integration-disintegration:  'Such a
 one was I by name, having such a clan, such and such a colour, so was I
 nourished, such and such pleasant and painful experiences were mine, so
 did the span of life end.  Passing from this, I came to be in another
 state where such a one was I by name, having such and such a clan, such
 and such a colour, so was I nourished, such and such pleasant and
 painful experiences were mine, so did the span of life end. Passing
 from this, I arose here.' Thus he remembers divers former habitations
 in all their modes and details.
 

 2.  The Divine Eye
 ~~~~~~~~~~~~~~~~~~
 "Then with the mind composed, quite purified, quite clarified, without
 blemish, without defilement, grown pliant and workable, fixed,
 immovable, he directs his mind to the knowledge of the passing hence
 and the arising of beings.  With the purified //deva//-vision
 surpassing that of men, he sees beings as they pass hence or come to
 be; he comprehends that beings are mean, excellent, comely, ugly,
 well-going, ill-going, according to the consequence of their deeds, the
 he thinks:  Indeed these worthy beings who were possessed of wrong
 conduct in body, who were possessed of wrong conduct in speech, who
 were possessed of wrong conduct of thought, scoffers at the ariyans,
 holding a wrong view, incurring deeds consequent on a wrong view --
 these, at the breaking up of the body after dying, have arisen in a
 sorrowful state, a bad bourn, the abyss, Niraya hell.  But these worthy
 beings who were possessed of good conduct in body, who were possessed
 of good conduct in speech, who were possessed of good conduct in
 thought, who did not scoff at the ariyans, holding a right view,
 incurring deeds consequent on a right view -- these, at the breaking up
 of the body, after dying, have arisen in a good bourn, a heaven world.
 

 3.  Destruction of Cankers:  Sainthood
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 "Then with the mind composed ... immovable, he directs his mind to the
 knowledge of the destruction of the cankers. [5] He understands as it
 really is:  This is anguish [6], this is the arising of anguish, this
 is the stopping of anguish, this is the course leading to the stopping
 of anguish.  He understands as it really is:  These are the cankers,
 this is the arising of the cankers, this is the stopping of the
 cankers, this is the course leading to the stopping of the cankers.
 Knowing thus, seeing thus, his mind is freed from the canker of sense
 pleasures, is freed from the canker of becoming, freed from the canker
 of ignorance.  In freedom the knowledge came to be:  I am freed; and he
 comprehends:  Destroyed is birth, brought to a close is the
 Brahma-faring, done is what was to be done, there is no more of being
 such or such.

    "That monk is able to endure, head, cold, hunger, thirst, the touch
 of mosquitoes, gadflies, wind, sun and creeping things, abusive
 language and unwelcome modes of speech:  he has grown to bear bodily
 feelings which as they arise are painful, acute, sharp, severe,
 wretched, miserable, deadly.  Purged of all the dross and impurities of
 attachment, aversion and confusion [7], he is worthy of oblations,
 offerings, respect and homage, an unsurpassed field of merit in the
 world.

    "If, Aggivessana, a king's elephant dies in old age, untamed,
 untrained, the king's old elephant that has died is reckoned as one
 that has died untamed:  And so, Aggivessana, of a king's elephant that
 is middle-aged.  And too, Aggivessana, if a king's elephant dies young,
 untamed, untrained, the king's young elephant that has died is reckoned
 as one that has died untamed.  Even so, Aggivessana, if a monk who is
 an elder dies with the cankers not destroyed, the monk who is an elder
 that has died is reckoned as one that has died untamed.  And so of a
 monk of middle standing.  And too, Aggivessana, if a newly ordained
 monk dies with the cankers not destroyed, the newly ordained monk that
 has died is reckoned as one that has died untamed.  If, Aggivessana, a
 king's elephant dies in old age, well tamed, well trained, the king's
 old elephant that has died is reckoned as one that has died tamed.  And
 so, Aggivessana of a king's elephant that is middle-aged.  And too,
 Aggivessana, if a king's elephant dies young, well tamed, well trained,
 the king's young elephant that has died is reckoned as one that has
 died tamed.  Even so, Aggivessana, if a monk who is an elder dies with
 the cankers destroyed, the monk who is an elder that has died is
 reckoned as one that has died tamed.  And so, Aggivessana, of a monk of
 middle standing.  And too, Aggivessana, if a newly ordained monk dies
 with cankers destroyed, the newly ordained monk that has died is
 reckoned as one that has died tamed."


 Thus spoke the Lord.  Delighted, the novice Aciravata rejoiced in what
 the Lord had said.
 


 
 Notes
 ~~~~~
  1. A hut in a secluded part of the Bamboo Grove for the use of monks
     who wanted to practice striving, //padhana// -- [Commentary].

  2. A son of King Bimbisara.

  3. //brahmacariyam//: the pure life of a celibate recluse [Ed., //The
     Wheel//].

  4. It is noteworthy that the section on the Four Applications of
     Mindfulness (//satipatthana//) is here followed by the //second//
     meditation (//jhana//) without mention of the first. This may
     either refer to a meditator who, already previously, has attained
     to the first //jhana//, or, which seems more probable, it is meant
     to indicate that the intensive practice of Satipatthana which,
     through emphasis on bare observation, tends to reduce discursive
     thought, and enables the meditator to enter directly into the
     second //jhana//, which is free from initial and discursive thought
     (//vitakka-vicara//). This latter explanation is favored by the
     facts that (1) in our text, the practice of Satipatthana is
     preceded by the temporary abandonment of the five Hindrances, which
     indicates a high degree of concentration approaching that of the
     //jhana//; (2) in our text, the meditator is advised not to engage
     in the //thought about// the body, feelings, etc. -- that is, in
     discursive thinking, which is still present in the first //jhana//.
     [Ed., //The Wheel//].

  5. //asava//.

  6. //dukkha//; usually rendered by "suffering" or "ill" [Ed., //The
     Wheel]

  7. //raga//, //dosa//, //moha//.
 

                            * * * * * * * *




                          {5} Dantika's Verses
                          ~~~~~~~~~~~~~~~~~~~~
                          Therigatha vv. 48-50



        Coming from noonday -- rest on Vulture's Peak
        I saw an elephant, his bathing done,
        Forth from the river issue.  And a man,
        Taking his goad, bade the great creature stretch
        His foot:  'Give me thy foot.'  The elephant
        Obeyed, and to his neck the driver sprang.
        I saw the untamed tamed, I saw him bent
        To master's will; and making inwardly,
        I passed into the forest depths and there
        I' faith I trained and ordered all my heart.

                        -- Verses of the Nun Dantika Psalms of the
                           Sisters (Therigata v. 48-50) Translated by
                           C.A.F. Rhys Davids



                            * * * * * * * *





                              {6} The Goad
                              ~~~~~~~~~~~~
               Anguttara-Nikaya, Catukka-nipata, No. 113
 

 "Monks, these four goodly thoroughbred steeds are found existing
 in the world.  What four?

    "In this case, monks, we may have a certain goodly thoroughbred
 steed which at the very sight of the shadow of the goad-stick is
 stirred, feels agitation (thinking):  What task, I wonder, will the
 trainer set me today?  What return can I make him? [17] Here, monks, we
 may have such a steed, and this is the first sort of goodly
 thoroughbred steed found existing in the world.

    "Then again, monks, we may have a certain goodly thoroughbred steed
 which is not stirred at the mere sight of the goad-stick's shadow,
 feels no agitation, but when his coat is pricked with the goad, he is
 stirred, feels agitation (thinking):  What task, I wonder ... This is
 the second sort ...

    "Then again, monks, we may have a certain goodly thoroughbred steed
 which is not stirred ... at the sight of the goad-stick's shade, nor
 yet when his coat is pricked with the goad, but when his flesh is
 pierced, he is stirred, he feels agitated (thinking): What task, I
 wonder... This is the third sort ...

    "Once more, monks, we may have a goodly thoroughbred steed which is
 stirred neither at the sight of the goad-stick's shade nor when his
 coat is pricked, nor yet when his flesh is pierced by the goad-stick;
 but when he is pierced to the very bone, he is stirred, feels agitation
 (thinking):  What task, I wonder, will the trainer set me today?  What
 return can I make him?  Here we have such a goodly thoroughbred
 steed... This is the fourth sort.

    "Thus, monks, there four goodly thoroughbred steeds are found
 existing in the world.

    "Just in the same way, monks, these four goodly thoroughbred men are
 found existing in the world.  What four?

    "In this case, monks, we may have a certain goodly thoroughbred man
 who hears is said that in such and such a village or township is a
 woman or man afflicted or dead.  Thereat he is stirred, he feels
 agitation.  Thus agitated he strictly applied himself. Thus applied he
 both realized in his own person the supreme truth, and sees it by
 penetrating it with wisdom.  Just as, monks, that goodly thoroughbred
 steed on seeing the shadow of the goad-stick is stirred, feels
 agitation, even so using this figure do I speak of this goodly
 thoroughbred man.  Such in this case is the goodly thoroughbred man.
 This is the first sort ...

    "Again, monks, here we may have a goodly thoroughbred man who does
 not hear it said that in such a village or township is a woman or a man
 afflicted or dead, but with his own eyes beholds such.  Thereupon he is
 stirred, he feels agitation (//as above//) ... Just as, monks, that
 goodly thoroughbred steed on having his coat pricked with the goad
 stirred ... even so using this figure do I speak of this goodly
 thoroughbred man... Such in this case is ... This is the second sort...

    "Then again, monks, here we may have a goodly thoroughbred man who
 does not hear it said... nor yet with his own eyes beholds a woman or a
 man afflicted or dead, but his own kinsman or blood-relation is
 afflicted or dead.  Thereupon he is stirred... just as, monks, that
 goodly thoroughbred steed on having his flesh pierced is stirred...
 even so using this figure do I speak of this goodly thoroughbred man...
 Such in this case ... This is the third sort.

    "Once more, monks, here we may have a goodly thoroughbred man who
 neither hears it said ... nor yet with his own eyes beholds ... nor is
 his own kinsman or blood-relation afflicted or dead, but he himself is
 stricken with painful bodily feelings, grievous, sharp, racking,
 distracting, discomforting, that drain the life away.  Thereat he is
 stirred, he feels agitation.  Being so stirred he strictly applied
 himself.  Thus applied he both realizes in his own person the supreme
 truth, and sees it by penetrating it with wisdom.  Just as, monks, that
 goodly thoroughbred steed on being pierced to the very bone is stirred,
 feels agitation, even so using this figure do I speak of this goodly
 thoroughbred man.  Of such a sort, monks, is the goodly thoroughbred
 man in this case.  This is the fourth sort.

    "These, monks, are the four sorts of thoroughbreds among men found
 existing in the world."
 
 
                        -- From "Gradual Sayings," The Book of the
                           Fours, Translated by F.L. Woodward. (Pali
                           Text Society, London)
 
                            * * * * * * * *




                      {7} The Chapter on the Mind
                      ~~~~~~~~~~~~~~~~~~~~~~~~~~~
                              (Dhammapada)

 
    Just as a fletcher straightens an arrow, so does the wise man
    straighten his mind which is fickle and unsteady and difficult to
    guard and difficult to restrain.  (33)
 
    Just as a fish taken out of its watery abode and cast on the land,
    quivers and throbs, so does the mind.  (Hence) should the realm of
    Passions be shunned.  (34)
 
    It is good to restrain the mind which is difficult to subdue and is
    swift-moving and which seizes whatever it desires.  A mind thus
    tamed brings happiness.  (35)
 
    Difficult to grasp and extremely subtle is the mind, seizing on
    whatever it desires; let the wise guard it.  A guarded mind brings
    happiness.  (36)
 
    This mind wanders afar, is solitary, formless, and rests in the cave
    (of the heart).  Those who subdue it are freed from the bonds of
    Mara.  (37)
 
    He whose mind is not steadfast and who knows not the Good Teaching
    and whose faith wavers, the wisdom of such a man never becomes
    perfect.  (38)
 
    He whose mind remains untouched by lust, and unaffected by hatred,
    and who has discarded both good and evil, for such a vigilant one
    there is no fear.  (39)
 
    Knowing this body to be as fragile as a clay pot and fortifying this
    mind like a well-fortified city, let a man fight Mara with the sword
    of wisdom; and let him guard his conquest and remain unattached (to
    it).  (40)
 
    Ere long alas!  will this body lie upon the earth, unheeded and
    lifeless, even as a useless log.  (41)
 
    Whatever an enemy may do to an enemy or a hater to a hater, an
    ill-directed mind would do one a greater injury.  (42)
 
    Neither mother nor father nor any other relative can do a person
    greater good than what his well-directed mind can do.  (43)
 
                        -- Dhammapada, Citta Vagga (Translated by
                           Bhikkhu Buddarakkhita)

                            * * * * * * * *




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