The Buddha's Advice to
Meghiya
(Meghiya Sutta)
Sister Ajahn Candasiri
---o0o---
This
sutta [Ud. iv i, AN ix i 3], which appears twice in the Pali canon, tells
of a young monk, the Venerable Meghiya, who was the Buddha's attendant.
This bhikkhu, returning from alms round one morning, spotted a beautiful
and delightful mango grove. He felt this would be the ideal place to
practise meditation, so he asked the Buddha if he might go there for the
day's meditation. The Buddha responded by asking him to wait until another
monk came to carry out his duties as attendant. However, the Venerable
Meghiya was eager to go and persisted in his request:
"The Lord has nothing further that should
be done, and nothing to add to what has been done, but for me there is
something further to be done and something to add to what has been done."
After the third such request, the Buddha
agreed: "Do now, Meghiya, as you think fit."
So Meghiya went to the mango grove and
finding a suitable shady spot, sat down, his back erect and began his
meditation. But for the whole time his mind was filled with unskillful
thoughts - of sensuality, malevolence and cruelty. This was a source of
surprise and consternation. He had gone forth, full of faith and
aspiration; he had found for himself what seemed like the perfect
situation for practice, and was making enormous effort - but it was all
going wrong, it was not bringing the results he had anticipated or hoped
for.
At the end of what must have been a very
difficult afternoon, he returned to the Buddha to tell him of his
troubles. It seems that the Buddha was not at all surprised when he heard
what what had happened. (In fact, the commentary suggests that the Buddha
had refused permission for him to go, knowing that he was not yet ready to
practise in this way.) He then listed the five conditions that, when the
heart's deliverance is not yet ripe, conduce to its ripening:
- Good friends,
- Virtuous life,
- Profitable talk,
- Zealous exertion,
- Insight into
impermanence, which leads to the ending of ill.
Four other things, he said, should also be
developed bhavetabba:
1. Meditation on the
unlovely (repulsive or loathsome):
For the
abandonment of passion (lust or greed);
2. Kindliness
For the
abandonment of ill will.
3. Mindfulness of in and
out breathing anapanasati
For
cutting off discursive thinking.
4. The contemplation of
impermanence aniccasanna
To uproot
the pride of egoism:
`For one
who thinks on impermanence, the thought of not-self is established;
thinking on there being no self, one wins to the state wherein the conceit
"I am" has been uprooted, to the cool nibbana even in this life'
We can take a closer took at these.
Firstly, good friends - kalyanamitta hoti
kalyanasampavanko: This is usually taken to mean having a wise teacher
or wise spiritual companions. This would certainly be appropriate in this
context: the Buddha advising the young monk on the importance of being
with people who can influence him in a wholesome way. However, the word
hoti, means he is, so a more literal translation might be:
He is a friend, an intimate of what is
good or wholesome. This points to the need for any type of spiritual
endeavour to be motivated by a sense of what is right, a love of the good,
and a yearning to manifest that in one's life. Whereas, practice motivated
by selfishness - the desire to gain power, prestige, or to take advantage
of others - would bring, instead of release, a sense of being increasingly
trapped in the world of one's own self seeking - samsara.
The Buddha explains that having a wise
advisor, good friends or simply a love of the good, is the natural basis
for the arising of the other conditions.
So, secondly: It may be expected of one
who has wise companions that he will be virtuous - silava hoti
We learn by example. In Sangha life,
although there is the formal training in vinaya, most of our learning and
inspiration comes simply through watching how others do things: their
manner of behaviour, what they say (or don't say), and when and how they
say it. Associating with people following a similar precept form
stimulates an interest in this training of body, speech and mind; we are
further encouraged by the results it brings. So the full translation for
the second condition:
- a monk is virtuous, he abides
restrained by the restraint of the obligations; he is perfect in the
practice of right behaviour, sees danger in trifling faults and trains
himself in the ways of training.
Thirdly: Profitable talk. The sutta states
that such talk arises easily, and that there is a willingness to share
one's understanding with others; it arises naturally, according to the way
one is living the life. This talk is described as being that which is
serious and suitable for opening up the heart, and conduces to a
complete turning away from worldly values - nibbidaya; to dispassion,
ending, calm, comprehension, to perfect insight, to Nibbana. That is to
say, talk about wanting little; contentment; solitude; avoiding society;
putting forth effort; virtue, concentration and wisdom; about release and
the knowledge and insight of release.
The company of wise friends who are at ease
in themselves dispels any sense of having to repress or deny inclinations
that do not accord with these guidelines; to see that it is not a matter
of forcing oneself into a puritanical kind of `holiness', but that these
qualities arise naturally as the practice matures.
The fourth condition is zealous exertion:
[One abides] resolute in energy for the abandoning of unprofitable things
and for taking up what is profitable - stout and strong in effort, not
giving up on what one has undertaken (not relinquishing the burden of
righteousness.
Again, a wise teacher or good friend, can
encourage us and guide our efforts towards what is wholesome. Inevitably,
on a religious path there are times when the practice seems dull,
lifeless, or totally unproductive. There may be an inclination to abandon
the whole thing and to return to look for refuge in the world, in what is
familiar and seems comfortable. A wise teacher and good friends remind us
of our deeper aspiration and potential, and of the inherent danger or
unsatisfactoriness of the world of the senses. This enables us to continue
on towards our goal. Practising together we, in a sense, carry one another
when there is faltering - just through doing the practice to the best of
our ability.
Fifthly: a monk is possessed of insight,
and understands the way of growth and decay, having Ariyan penetration
concerning the way to the utter destruction of Ill.
We need to be reminded of where to look to
find our freedom. It is not in the attainment of some special state in the
future, although such states can be the basis for insight, but right in
this moment itself. The late Ajahn Buddhadasa used to say: "Nothing
whatsoever is to be clung to!" It's an insight that's so subtle that we
can easily miss it. Our longing for security and the power of our
conditioning are so strong that we can dismiss this key to the door of the
Deathless; we are bound by ignorance, nescience - not seeing, not wanting
to look, until it is too late. So we need every encouragement to keep
looking, to keep remembering, in order to find that point of
non-attachment - which is not a rejection of anything at all but, rather,
a proper appreciation of our human predicament. Some pick it up quickly
(according to the commentary, the Venerable Meghiya attained to stream
entry just on hearing this teaching) for others, the lessons need much
repetition. We are caught by some desire - a plan, an idea, a regret or a
grudge - it hurts, and eventually we let go. This happens over and over
again, until finally we learn not to pick things up, not to attach to
anything at all. The beauty of Nature is in its transitoriness - not in
anything lasting that one can claim as one's own. The Buddha, through his
own efforts, awakened to this reality, which freed him from having to
trudge and travel through this long round - samsara. This is the
insight, as he explained to the Venerable Meghiya, that can free us all
from the pain of attachment.
The Buddha concludes by outlining techniques
of meditation which should be cultivated in response to specific
conditions that may arise in the mind. This responsiveness itself is
important to consider. We are not asked to simply work away at developing
one particular type of meditation practice. The encouragement is to be
aware of what is happening in the mind at any time, and to exercise
intelligence in choosing the technique suitable to bring about and support
a state of calm, in order that wisdom may arise.
So we have:
- Meditation on the
unlovely asubha for overcoming states of passion, lust or greed.
Sometimes this is translated as meditation on loathsomeness or
repulsiveness - which can indeed be the case with certain aspects of
physicality. However, sometimes a more analytical approach can be
effective in inducing a sense of disinterest, or neutrality, as opposed
to actual aversion - which is actually just another form of desire. For
example, there is the contemplation that monks and nuns are given at the
time of Going Forth - hair of the head, hair of the body, nails, teeth
and skin - which is a way of dismantling the illusion of physical beauty
or attractiveness of another person. Contemplating objects in terms of
the elements that comprise them: earth, water, fire and air can be
helpful in cooling the passion or interest with things like food;
looking at the form, colour or texture, rather than automatically
absorbing into the anticipation of something to be consumed, or
delighting in the smell or taste of it.
- For dealing with ill
will or malevolence, the practice of kindliness or well wishing metta
is recommended.
This does not mean that we have to like everybody, but at least to avoid
allowing the mind to linger in states of negativity or aversion towards
them.
- The third meditation
is mindfulness of in and out breathing anapanasati.
The Buddha recommended this universally as a way of focussing the mind
in the present; gathering attention onto the breath, rather than being
whirled around, pulled to and fro by distracting thoughts.
- The fourth
contemplation is of impermanence.
One way to approach this is by careful attention to how we experience
`ourselves' and others in each moment. This pierces the illusion of a
fixed and enduring personality that is in any way related to body or
mind; there is simply awareness.
These four meditation exercises need to be
developed continually in order for the deeply rooted habits, which have
arisen because of our ignorance, to be transformed. But, as the Buddha
pointed out to the Venerable Meghiya, the ripening of the heart's
emancipation will arise quite naturally when the five conditions are there
as a basis for our practice.
Sister Ajahn Candasiri
-ooOoo-
Udana
IV.1
Meghiya Sutta -
About Meghiya
Translated by Bhikkhu Thanissaro
I have heard that on one occasion the
Blessed One was staying among the Calikans, at Calika Mountain. At that
time Ven. Meghiya was his attendant. Then Ven.
Meghiya went to the Blessed One and, on arrival, having bowed down to him,
stood to one side. As he was standing there he said to the Blessed One, "I
would like to go into Jantu Village for alms."
"Then do, Meghiya, what you think it is now
time to do."
Then in the early morning, Ven. Meghiya,
having put on his robes and carrying his bowl and outer robe, went into
Jantu Village for alms. Having gone for alms in Jantu Village, after the
meal, returning from his alms round, he went to the banks of the Kimikala
River. As he was walking along the banks of the river to exercise his
legs, he saw a pleasing, charming mango grove. Seeing it, the thought
occurred to him: "How pleasing and charming is this mango grove! It's an
ideal place for a young man of good family intent on exertion to exert
himself in meditation. If the Blessed One gives me permission, I would
like to exert myself in meditation in this mango grove."
So Ven. Meghiya went to the Blessed One and,
on arrival, having bowed down to him, sat to one side. As he was sitting
there he said to the Blessed One, "Just now, in the early morning, having
put on my robes and carrying my bowl and outer robe, I went into Jantu
Village for alms. Having gone for alms in Jantu Village, after the meal,
returning from my alms round, I went to the banks of the Kimikala River.
As I was walking along the banks of the river to exercise my legs, I saw a
pleasing, charming mango grove. Seeing it, the thought occurred to me:
'How pleasing and charming is this mango grove! It's an ideal place for a
young man of good family intent on exertion to exert himself in
meditation. If the Blessed One gives me permission, I would like to exert
myself in meditation in this mango grove.' If the Blessed One gives me
permission, I would like to go to the mango grove to exert myself in
meditation."
When this was said, the Blessed One
responded to Ven. Meghiya, "As long as I am still alone, stay here until
another monk comes."
A second time, Ven. Meghiya said to the
Blessed One, "Lord, the Blessed One has nothing further to do, and nothing
further to add to what he has done. I, however, have something further to
do, and something further to add to what I have done. If the Blessed One
gives me permission, I would like to go to the mango grove to exert myself
in meditation."
A second time, the Blessed One responded to
Ven. Meghiya, "As long as I am still alone, stay here until another monk
comes."
A third time, Ven. Meghiya said to the
Blessed One, "Lord, the Blessed One has nothing further to do, and nothing
further to add to what he has done. I, however, have something further to
do, and something further to add to what I have done. If the Blessed One
gives me permission, I would like to go to the mango grove to exert myself
in meditation."
"As you are talking about exertion, Meghiya,
what can I say? Do what you think it is now time to do."
Then Ven. Meghiya, rising from his seat,
bowing down to the Blessed One and circling him to the right, went to the
mango grove. On arrival, having gone deep into the grove, he sat down at
the foot of a certain tree for the day's abiding.
Now while Ven. Meghiya was staying in the
mango grove, he was for the most part assailed by three kinds of
unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts
of doing harm. The thought occurred to him: "How amazing! How awesome!
Even though it was through faith that I went forth from home to the
homeless life, still I am overpowered by these three kinds of unskillful
thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing
harm." Emerging from his seclusion in the late afternoon, he went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As
he was sitting there he said to the Blessed One, "Just now, while I was
staying in the mango grove, I was for the most part assailed by three
kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and
thoughts of doing harm. The thought occurred to me: 'How amazing! How
awesome! Even though it was through faith that I went forth from home to
the homeless life, still I am overpowered by these three kinds of
unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts
of doing harm.'"
"Meghiya, in one whose release of awareness
is still immature, five qualities bring it to maturity. Which five?
"There is the case where a monk has
admirable people as friends, companions, and colleagues. In one whose
release of awareness is still immature, this is the first quality that
brings it to maturity.
"Furthermore, the monk is virtuous. He
dwells restrained in accordance with the Patimokkha, consummate in his
behavior and sphere of activity. He trains himself, having undertaken the
training rules, seeing danger in the slightest faults. In one whose
release of awareness is still immature, this is the second quality that
brings it to maturity.
"Furthermore, he gets to hear at will,
easily and without difficulty, talk that is truly sobering and conducive
to the opening of awareness, i.e., talk on having few wants, on
contentment, on seclusion, on non-entanglement, on arousing persistence,
on virtue, on concentration, on discernment, on release, and on the
knowledge and vision of release. In one whose release of awareness is
still immature, this is the third quality that brings it to maturity.
"Furthermore, he keeps his persistence
aroused for abandoning unskillful [mental] qualities and for taking on
skillful qualities. He is steadfast, solid in his effort, not shirking his
duties with regard to skillful qualities. In one whose release of
awareness is still immature, this is the fourth quality that brings it to
maturity.
"Furthermore, he is discerning, endowed with
the discernment of arising and passing away -- noble, penetrating, leading
to the right ending of stress. In one whose release of awareness is still
immature, this is the fifth quality that brings it to maturity.
"Meghiya, when a monk has admirable people
as friends, companions, and colleagues, it is to be expected that he will
be virtuous, will dwell restrained in accordance with the Patimokkha,
consummate in his behavior and sphere of activity, and will train himself,
having undertaken the training rules, seeing danger in the slightest
faults.
"When a monk has admirable people as
friends, companions, and colleagues, it is to be expected that he will get
to hear at will, easily and without difficulty, talk that is truly
sobering and conducive to the opening of awareness, i.e., talk on having
few wants, on contentment, on seclusion, on non-entanglement, on arousing
persistence, on virtue, on concentration, on discernment, on release, and
on the knowledge and vision of release.
"When a monk has admirable people as
friends, companions, and colleagues, it is to be expected that he will
keep his persistence aroused for abandoning unskillful qualities, and for
taking on skillful qualities -- steadfast, solid in his effort, not
shirking his duties with regard to skillful qualities.
"When a monk has admirable people as
friends, companions, and colleagues, it is to be expected that he will be
discerning, endowed with discernment of arising and passing away -- noble,
penetrating, leading to the right ending of stress.
"And furthermore, when the monk is
established in these five qualities, there are four additional qualities
he should develop: He should develop [contemplation of] the unattractive
so as to abandon lust. He should develop good will so as to abandon ill
will. He should develop mindfulness of in-and-out breathing so as to cut
off distractive thinking. He should develop the perception of inconstancy
so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy,
the perception of not-self is made firm. One perceiving not-self attains
the uprooting of the conceit, 'I am' -- Unbinding in the here and now."
Then, on realizing the significance of that,
the Blessed One on that occasion exclaimed:
Little thoughts, subtle thoughts,
when followed, stir up the heart.
Not comprehending the thoughts of the heart,
one runs here & there,
the mind out of control.
But comprehending the thoughts of the heart,
one who is ardent, mindful,
restrains them.
When, followed, they stir up the heart,
one who is awakened
lets them go without trace.
---o0o---
Source: Forest sangha Newsletter, UK, http://www.abm.ndirect.co.uk/fsn/
Update : 01-05-2002
