MN 107 Gaṇaka-moggallāna-sutta (part)

A Teaching given (while visiting) Moggellāna the Accountant

A step-by-step training

Is it possible, Master Gotama, similarly to lay down a step-by-step training, activity and path of progress in this teaching and practice?

It is possible, Brahmin, similarly, to lay down a step-by-step training, activity and path of progress in this teaching and practice. As if a skilled horse-trainer having obtained a fine thoroughbred horse, first of all he makes it wear the bit, then makes it wear it more.

Live restrained by the training rules

In the same way, Brahmin, when the Tathagata has obtained a trainable person he trains him thus: 'Come, bhikkhu, be ethical, live restrained by the control of the Pātimokkha, successful in behaviour and field of activity, aware of the danger in the smallest fault, undertaking to train yourself in the training rules.'

Guard the doors of the senses

And when a bhikkhu is ethical, lives restrained by the control of the Pātimokkha, is successful in his behaviour and field of activity, is aware of the danger in the smallest fault, and has undertaken to train in the training rules, the Tathagata trains that one further, 'Come bhikkhu, guard the doors of the senses.

When seeing a sight with the eyes, do not grasp at its external or secondary features, because when the faculty of sight is unrestrained harmful and unskilful issues, greed and discontent may flood in; practise this restraint, protect the faculty of sight, arouse restraint of the faculty of sight.

When hearing a sound with the ears …

When smelling an odour with the nose …

When tasting a flavour with the tongue …

When sensing a touch with the body …

When conscious of thoughts with the mind do not grasp at their external or secondary features, because when the faculty of mind is unrestrained harmful and unskilful issues, greed and discontent may flood in; practise this restraint, protect the faculty of mind, arouse restraint of the faculty of mind.'

Be measured in eating food

And when a bhikkhu is guarding the doors of the senses, the Tathagata trains that one further, 'Come bhikkhu, be measured in eating food. As you eat, reflect carefully, “not for pleasure nor for indulgence, not to adorn nor to embellish the body, but only to sustain it, to avoid harm and to support spiritual practice, to dispel previous hunger and to avoid future hunger, and it will be for me the means both to avoid blame and to live in comfort.'

Live committed to wakefulness

And when a bhikkhu is measured in eating food, the Tathagata trains that one further, 'Come bhikkhu, live committed to wakefulness. During the day purify the mind from obstructive qualities by walking and sitting. During the first watch of the night purify the mind from obstructive qualities by walking and sitting. During the middle watch of the night lie down on your right side like a sleeping lion, one foot on top of the other, present and fully aware, having committed to mind when to wake up. During the last watch of the night, having got up, purify the mind from obstructive qualities by walking and sitting.'

Become endowed with mindfulness and full awareness

And when a bhikkhu is practising wakefulness, the Tathagata trains that one further, 'Come, bhikkhu, become endowed with mindfulness and full awareness.

When going out or coming back, act with full awareness.

When looking ahead or looking away, act with full awareness.

When bending over or straightening up, act with full awareness.

When wearing robe and alms-bowl, act with full awareness.

When eating or drinking, when chewing or tasting, act with full awareness.

When passing faeces or urine, act with full awareness.

When walking, standing still, sitting, sleeping, waking, speaking or staying silent, act with full awareness.'

Retire to a secluded lodging

And when a bhikkhu is endowed with mindfulness and full awareness, the Tathagata trains that one further, 'Come, bhikkhu, retire to a secluded lodging, in the wilderness, at the foot of a tree, on a mountain, in a gorge, in a mountain cave, in a cemetery, in a lonely forest place, or on a heap of straw.' He retires to a secluded place … After the meal, when he has returned from his alms-round, he sits with legs crossed, making the body straight, bringing mindfulness to the fore.

Cleansing the mind from the Five Hindrances

Having given up greed in the world he lives by means of a mind free from greed, he cleanses the mind from greed.

Having given up hatred and ill-will he lives with a kind mind, compassionate for the good of all living beings, he cleanses the mind from hatred and ill-will.

Having given up lethargy and sluggishness he lives without lethargy and sluggishness, conscious of clarity, mindful and clearly aware, he cleanses the mind from lethargy and sluggishness.

Having given up agitation and worry he lives calmly, having a calmed mind, he cleanses the mind from agitation and worry.

Having given up uncertainty he lives beyond uncertainty, not confused about wholesome teachings, he cleanses the mind from uncertainty.

Entering the Four Jhānas

Having given up these five hindrances, imperfections of mind which weaken wisdom, well-separated from objects of sexual desire, and separated from harmful qualities of mind, he enters for a time the first stage of meditation: a state of enhanced sensitivity and well-being with intention and attention, born of detachment.

From the cessation of intention and attention he enters for a time the second stage of meditation: a state of enhanced sensitivity and well-being born of samadhi, (an inner tranquility of mind, a state of indistractibility, without thinking or investigation).

From both the fading of enhanced sensitivity and by dwelling with equanimity, mindful and fully aware, he enters for a time the third stage of meditation: of which the noble ones declare, “One dwells pleasantly, with equanimity and mindful awareness, experiencing well-being through the body.

From abandoning well-being and the former abandoning of suffering, from the passing away of positive and negative states of mind, he enters for a time the fourth stage of meditation: the neither unpleasant nor pleasant purity of dispassion and mindfulness.

Brahmin, this is my kind of instruction among those trainee bhikkhus who have not achieved their desire, who live aspiring to peace from exertion [i.e. nirvana].