Aṅguttara Nikāya 9.3 1.

Meghiyasutta

Sambodhivagga Meghiyasutta Ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālikāpabbate.

At one time, the Blessed One was staying at Cālikā on the Cālikā mountain.

Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.

At that time, Venerable Meghiya was the Blessed One's attendant.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Then Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side.

Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti.

While standing to one side, Venerable Meghiya said to the Blessed One, I wish, venerable sir, to enter the village for alms.

“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.

Now, Meghiya, do as you think fit.

Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi.

Then Venerable Meghiya, in the morning, having dressed and taken his bowl and robe, entered the village for alms.

Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami.

Having walked for alms in the village and returned after the meal, he approached the bank of the Kimikāḷā river.

Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.

Venerable Meghiya, while walking and wandering along the bank of the Kimikāḷā river, saw a delightful and charming mango grove.

Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.

Seeing it, he thought, This delightful and charming mango grove is suitable for a son of good family desiring development.

Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.

If the Blessed One would allow me, I would go to this mango grove for development.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ.

While sitting to one side, Venerable Meghiya said to the Blessed One, Here, venerable sir, in the morning, having dressed and taken my bowl and robe, I entered the village for alms.

Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ.

Having walked for alms in the village and returned after the meal, I approached the bank of the Kimikāḷā river.

Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.

I saw, venerable sir, while walking and wandering along the bank of the Kimikāḷā river, a delightful and charming mango grove.

Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.

Seeing it, I thought, This delightful and charming mango grove is suitable for a son of good family desiring development.

Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti.

If the Blessed One would allow me, I would go to this mango grove for development.

Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.

If the Blessed One would allow me, I would go to that mango grove for development.

“Āgamehi tāva, meghiya.

Wait, Meghiya.

Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.

Stay here until another disciple arrives.

Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.

For the second time, Venerable Meghiya said to the Blessed One, The Blessed One, venerable sir, has nothing further to do, nothing to add to what has been done.

Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo.

But I, venerable sir, have something further to do, something to add to what has been done.

Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.

If the Blessed One would permit me, I would go to that mango grove for development.

“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.

Wait, Meghiya, until another disciple comes.

Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.

For the third time, Venerable Meghiya said to the Blessed One, Venerable sir, the Blessed One has nothing more to do, nothing to add to what has been done.

Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo.

But I still have work to do, I have something to add to what has been done.

Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.

If the Blessed One would permit me, I would go to that mango grove for development.

“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma.

Meghiya, what can we say to someone who speaks of development?

Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.

Go when you think the time is right.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

Then Venerable Meghiya rose from his seat, paid homage to the Blessed One, and departed for the mango grove. Arriving there, he entered the grove and sat down for the day's development at the foot of a tree.

Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.

While dwelling in that mango grove, three unskillful, unwholesome thoughts frequently arose in Venerable Meghiya's mind: thoughts of sense satisfaction, thoughts of ill-will, and thoughts of harming.

Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho.

Then Venerable Meghiya thought, It is indeed wonderful, it is indeed marvelous.

Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā”ti.

We have gone forth from the household life out of faith, yet we are still assailed by these three unskillful, unwholesome thoughts: thoughts of sense satisfaction, thoughts of ill-will, and thoughts of harming.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Venerable Meghiya went to the Blessed One, paid homage to him, and sat down to one side.

Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.

Sitting there, Venerable Meghiya said to the Blessed One, Here, venerable sir, while dwelling in that mango grove, three unskillful, unwholesome thoughts frequently arose in my mind: thoughts of sense satisfaction, thoughts of ill-will, and thoughts of harming.

Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho.

I thought, It is indeed wonderful, it is indeed marvelous.

Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā’”ti.

We have gone forth from the household life out of faith, yet we are still assailed by these three unskillful, unwholesome thoughts: thoughts of sense satisfaction, thoughts of ill-will, and thoughts of harming.

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṁvattanti.

Meghiya, for the mind's release to mature, five things lead to its maturity.

Katame pañca?

What five?

Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

Here, Meghiya, a disciple has a good friend, a good companion, a good comrade.

Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripakkāya saṁvattati.

This is the first thing that leads to the maturity of the mind's release.

Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

Furthermore, Meghiya, a disciple is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains in the training rules he has undertaken.

Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripakkāya saṁvattati.

This is the second factor that leads to the maturity of liberation of mind, Meghiya.

Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.

Furthermore, Meghiya, a disciple gains at will, without trouble or difficulty, talk that is conducive to opening up the mind, such as talk on wanting little, contentment, seclusion, non-association, arousing energy, virtue, concentration, wisdom, liberation, and the knowing and vision of liberation.

Aparipakkāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripakkāya saṁvattati.

This is the third factor that leads to the maturity of liberation of mind, Meghiya.

Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

Furthermore, Meghiya, a disciple dwells with energy aroused for the abandoning of unwholesome states and the acquiring of wholesome states, strong, firm in exertion, not laying down the burden in wholesome states.

Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripakkāya saṁvattati.

This is the fourth factor that leads to the maturity of liberation of mind, Meghiya.

Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

Furthermore, Meghiya, a disciple is wise, endowed with wisdom that leads to the penetration of the noble truths, that is noble, penetrating, and leading to the complete destruction of suffering.

Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripakkāya saṁvattati.

This is the fifth factor that leads to the maturity of liberation of mind, Meghiya.

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘sīlavā bhavissati …pe…

It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will be virtuous, ...

samādāya sikkhissati sikkhāpadesu’.

will train in the training rules he has undertaken.

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.

It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will gain at will, without trouble or difficulty, talk that is conducive to opening up the mind, such as talk on wanting little, ... the knowing and vision of liberation.

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati …pe… anikkhittadhuro kusalesu dhammesu’.

It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will be wise, endowed with wisdom that leads to the penetration of the noble truths.

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati …pe… sammādukkhakkhayagāminiyā’. 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.

Moreover, Meghiya, a disciple should, based on these five factors, further develop four things: The perception of unattractiveness should be developed to abandon greed, goodwill should be developed to abandon ill-will, mindfulness of breathing should be developed to cut off thoughts, and the perception of impermanence should be developed to eradicate the conceit I am.

For one who perceives impermanence, Meghiya, the perception of non-self is established.

Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Tatiyaṁ.

The perception of non-self achieves the eradication of the conceit I am in this very life, which is Nibbana.