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**neonasafluni** · 08-30-2011, 11:10 PM

Bhikkhu Bodhi's "In the Buddha's Words", Chapter VIII gives us a wonderful introduction about "Mastering the Mind". On of the chosen Suttas is AN 4.170 "Yugananda Sutta: In Tandem".

He comments this very special sutta:

However, because the aptitudes of meditators differ, several suttas allow for alternative approaches to mental cultivation:

1) The first approach, the classical one, is to develop serenity first and insight afterwards. By "serenity" it is meant the jhanas or (according to the Pali commentaries) a state bordering on the jhanas called "access" or "threshold" concentration (upacarasamadhi).

[...]

The description of the fourth approach is somewhat obscure. The sutta says that a monk's mind is seized by agitation about the teachings, and then some time later he gains concentration and attains the supramundane path. The statement suggests a person initially driven by such intense desire to understand the Dhamma that he or she can not focus clearly upon any meditation object. Later, with the aid of certain supporting conditions, this person manages to subdue the mind, gain concentration, and attain the supramundane path.

Up here the commentary at the introduction for Chapter VIII.

Then his translation of such sutta:

"Or again, friends, a monk's mind is seized by agitation about the teaching.11 But there comes a time when his mind becomes internally steadied, composed, unified, and concentrated; the path arises in him. He now pursues, develops, and cultivates the path, and while he is doing so the fetters are abandoned and the underlying tendencies eliminated.

"Friends, whatever monks or nuns declare before me that they have attained the final knowledge of arahantship, all these do so in one of these four ways."

Bhikkhu Bodhi gives a footnote for this sutta, as # 11:

Dhammuddhaccaviggahitam manasam hoti. Mp says that "agitation" (uddhacca) arises here as a reaction to the ten "corruptions of insight" (vipassanaupakkilesa) that one misunderstands as indicating path attainment (On the corruptions of insight, see Vism 663-38; Ppn 20:105-28.) It is possible, however, that the "agitation about the teaching" is mental distress brought on by eagerness to realize the Dhamma. This state of spiritual anxiety, when suddenly resolved, can sometimes precipitate an instantaneous experience of awakening. For an example, see the story of Bahiya Daruciraya at Ud 1:10.

Bahiya, in desperation of hearing the Dhamma from Buddha:

A third time Bahiya said to the Lord: "It is difficult to know for certain... Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen... in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering." After this, Bahiya accidentally dies, so:

Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?"

"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.

When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.

08-30-2011, 11:10 PM	#39
neonasafluni Join Date Oct 2005 Posts 365 Senior Member	Bhikkhu Bodhi's "In the Buddha's Words", Chapter VIII gives us a wonderful introduction about "Mastering the Mind". On of the chosen Suttas is AN 4.170 "Yugananda Sutta: In Tandem". He comments this very special sutta: However, because the aptitudes of meditators differ, several suttas allow for alternative approaches to mental cultivation: 1) The first approach, the classical one, is to develop serenity first and insight afterwards. By "serenity" it is meant the jhanas or (according to the Pali commentaries) a state bordering on the jhanas called "access" or "threshold" concentration (upacarasamadhi). [...] The description of the fourth approach is somewhat obscure. The sutta says that a monk's mind is seized by agitation about the teachings, and then some time later he gains concentration and attains the supramundane path. The statement suggests a person initially driven by such intense desire to understand the Dhamma that he or she can not focus clearly upon any meditation object. Later, with the aid of certain supporting conditions, this person manages to subdue the mind, gain concentration, and attain the supramundane path. Up here the commentary at the introduction for Chapter VIII. Then his translation of such sutta: "Or again, friends, a monk's mind is seized by agitation about the teaching.11 But there comes a time when his mind becomes internally steadied, composed, unified, and concentrated; the path arises in him. He now pursues, develops, and cultivates the path, and while he is doing so the fetters are abandoned and the underlying tendencies eliminated. "Friends, whatever monks or nuns declare before me that they have attained the final knowledge of arahantship, all these do so in one of these four ways." Bhikkhu Bodhi gives a footnote for this sutta, as # 11: Dhammuddhaccaviggahitam manasam hoti. Mp says that "agitation" (uddhacca) arises here as a reaction to the ten "corruptions of insight" (vipassanaupakkilesa) that one misunderstands as indicating path attainment (On the corruptions of insight, see Vism 663-38; Ppn 20:105-28.) It is possible, however, that the "agitation about the teaching" is mental distress brought on by eagerness to realize the Dhamma. This state of spiritual anxiety, when suddenly resolved, can sometimes precipitate an instantaneous experience of awakening. For an example, see the story of Bahiya Daruciraya at Ud 1:10. Bahiya, in desperation of hearing the Dhamma from Buddha: A third time Bahiya said to the Lord: "It is difficult to know for certain... Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time." "Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya. "When, Bahiya, for you in the seen is merely what is seen... in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering." After this, Bahiya accidentally dies, so: Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?" "Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana." Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance: Where neither water nor yet earth Nor fire nor air gain a foothold, There gleam no stars, no sun sheds light, There shines no moon, yet there no darkness reigns. When a sage, a brahman, has come to know this For himself through his own wisdom, Then he is freed from form and formless. Freed from pleasure and from pain. This inspired utterance was spoken by the Lord also, so I did hear.
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