Dantabhūmisutta

Majjhima Nikāya 125

The Level of the Tamed · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Rājagaharājagahe was stayingviharati in the Bamboo Groveveḷuvane at the squirrels' feeding groundkalandakanivāpe.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

at thatTena indeedkho thenpana at the timesamayena Aciravataaciravato the novicesamaṇuddeso in a wilderness hutaraññakuṭikāyaṁ was staying.viharati.
thenAtha indeedkho Jayasenajayaseno Princerājakumāro for a walkjaṅghāvihāraṁ goinganucaṅkamamāno wanderinganuvicaramāno whereyena Aciravataaciravato the novicesamaṇuddeso approached him;tenupasaṅkami; having approachedupasaṅkamitvā with Aciravataaciravatena the novicesamaṇuddesena together withsaddhiṁ exchanged greetings.sammodi.
greetingSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ sat down.nisīdi. to one sideEkamantaṁ seatednisinno indeedkho Jayasenajayaseno Princerājakumāro to Aciravataaciravataṁ the novicesamaṇuddesaṁ said this:etadavoca:
heard“Sutaṁ by memetaṁ, worthybho Aggivessana:aggivessana:
here‘idha a mendicantbhikkhu diligentappamatto keenlyātāpī resolutelypahitatto meditatingviharanto can experiencephuseyya of mindcittassa unificationekaggatan’”ti.
That's so“Evametaṁ, Prince,rājakumāra, that's so,evametaṁ, Prince.rājakumāra.
HereIdha a mendicantbhikkhu diligentappamatto keenlyātāpī resolutelypahitatto meditatingviharanto can experiencephuseyya of mindcittassa unificationekaggatan”ti.

Now at that time the novice Aciravata was staying in a wilderness hut. Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Aciravata, “Worthy Aggivessana, I have heard that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” “That’s so true, Prince! That’s so true! A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

well“Sādhu to meme worthybhavaṁ Aggivessanaaggivessano as·heardyathāsutaṁ as·memorizedyathāpariyattaṁ the Dhammadhammaṁ let him teachdesetū”ti.
not“Na indeedkho to youte Iahaṁ, princerājakumāra, I am ablesakkomi as·heardyathāsutaṁ as·memorizedyathāpariyattaṁ the Dhammadhammaṁ to teachdesetuṁ.
I·andAhañca forhi to youte, princerājakumāra, as·heardyathāsutaṁ as·memorizedyathāpariyattaṁ the Dhammadhammaṁ I might teachdeseyyaṁ, you·andtvañca myme of what was spokenbhāsitassa the meaningatthaṁ notna you might understandājāneyyāsi; thatso for memamassa wearinesskilamatho, thatsā for memamassa troublevihesā”ti.

“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.” “I’m not competent to do so, Prince. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”

may he teach“Desetu to meme worthybhavaṁ Aggivessanaaggivessano as heardyathāsutaṁ as memorizedyathāpariyattaṁ the Dhammadhammaṁ.
hopefully indeed IAppevanāmāhaṁ of the worthy onebhoto of Aggivessanaaggivessanassa of what is spokenbhāsitassa the meaningatthaṁ I would understandājāneyyan”ti.
I would teach“Deseyyaṁ indeedkho to youte Iahaṁ, princerājakumāra, as heardyathāsutaṁ as memorizedyathāpariyattaṁ the Dhammadhammaṁ.
ifSace myme youtvaṁ of what is spokenbhāsitassa the meaningatthaṁ you would understandājāneyyāsi, this indeediccetaṁ goodkusalaṁ;
notno ifce myme youtvaṁ of what is spokenbhāsitassa the meaningatthaṁ you would understandājāneyyāsi, in your own positionyathāsake you should remaintiṭṭheyyāsi, notna memaṁ theretattha furtheruttariṁ you should question backpaṭipuccheyyāsī”ti.
may he teach“Desetu to meme worthybhavaṁ Aggivessanaaggivessano as heardyathāsutaṁ as memorizedyathāpariyattaṁ the Dhammadhammaṁ.
ifSace Iahaṁ of the worthy onebhoto of Aggivessanaaggivessanassa of what is spokenbhāsitassa the meaningatthaṁ I will understandājānissāmi, this indeediccetaṁ goodkusalaṁ;
notno ifce Iahaṁ of the worthy onebhoto of Aggivessanaaggivessanassa of what is spokenbhāsitassa the meaningatthaṁ I will understandājānissāmi, in my own positionyathāsake I will remaintiṭṭhissāmi, not Ināhaṁ theretattha the worthy onebhavantaṁ Aggivessanaaggivessanaṁ furtheruttariṁ I will question backpaṭipucchissāmī”ti.

“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it. Hopefully I will understand the meaning of what you say.” “I shall teach you. If you understand the meaning of what I say, that’s good. If not, then leave each to his own, and do not question me about it further.” “Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it. If I understand the meaning of what you say, that’s good. If not, then I will leave each to his own, and not question you about it further.”

thenAtha indeedkho Aciravataaciravato ascetic·novicesamaṇuddeso to Jayasenajayasenassa to the princerājakumārassa as·learnedyathāsutaṁ as·memorizedyathāpariyattaṁ the Dhammadhammaṁ taughtdesesi.
thusEvaṁ when spokenvutte, Jayasenajayaseno the princerājakumāro Aciravataaciravataṁ ascetic·novicesamaṇuddesaṁ this·saidetadavoca:
it is impossible“aṭṭhānametaṁ, worthybho Aggivessanaaggivessana, it cannot happenanavakāso thatyaṁ a mendicantbhikkhu diligentlyappamatto keenlyātāpī resolutelypahitatto meditatingviharanto can experiencephuseyya of mindcittassa unificationekaggatan”ti.
thenAtha indeedkho Jayasenajayaseno the princerājakumāro of Aciravataaciravatassa ascetic·novicesamaṇuddesassa impossibility·andaṭṭhānatañca non-occurrence·andanavakāsatañca having declaredpavedetvā rise·seatuṭṭhāyāsanā forth·gopakkāmi.

Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. When he had spoken, Jayasena said to him, “It is impossible, worthy Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” Having declared that this was impossible, Jayasena rose from his seat and left.

thenAtha indeedkho Aciravataaciravato novicesamaṇuddeso not long·goneacirapakkante Jayasenajayasene royal·princerājakumāre whereyena the Blessed Onebhagavā went up to himtenupasaṅkami; near·goupasaṅkamitvā the Blessed Onebhagavantaṁ toward·greetedabhivādetvā one·sideekamantaṁ sat downnisīdi.
one·sideEkamantaṁ seatednisinno indeedkho Aciravataaciravato novicesamaṇuddeso as much asyāvatako there wasahosi with Jayasenajayasenena royal·princerājakumārena together withsaddhiṁ conversationkathāsallāpo thattaṁ allsabbaṁ to the Blessed Onebhagavato informedārocesi.

Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

thusEvaṁ when saidvutte, the Blessed Onebhagavā to Aciravataaciravataṁ the novicesamaṇuddesaṁ said thisetadavoca:
that“‘taṁ how + herekutettha, Aggivessanaaggivessana, is to be obtainedlabbhā.
whichYaṁ thattaṁ by renunciationnekkhammena to be knownñātabbaṁ by renunciationnekkhammena to be seendaṭṭhabbaṁ by renunciationnekkhammena to be attainedpattabbaṁ by renunciationnekkhammena to be realizedsacchikātabbaṁ thattaṁ surelyvata Jayasenajayaseno princerājakumāro sensual-pleasure·midstkāmamajjhe dwellingvasanto sensual pleasureskāme around·enjoyparibhuñjanto sensual-pleasure·thoughtkāmavitakkehi being consumedkhajjamāno sensual-pleasure·feverkāmapariḷāhena around·burnpariḍayhamāno sensual-pleasure·searchkāmapariyesanāya eagerussuko will knowñassati orvā will seedakkhati orvā with his own eyessacchi orvā will realize + not·thiskarissatī’ti—netaṁ possibleṭhānaṁ existsvijjati.

When he had spoken, the Buddha said to him, “How could it possibly be otherwise, Aggivessana? Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

supposeSeyyathāpissu, Aggivessanaaggivessana, twodve elephant·to be tamedhatthidammā orvā horse·to be tamedassadammā orvā ox·to be tamedgodammā orvā well·tamedsudantā well trainedsuvinītā, twodve elephant·to be tamedhatthidammā orvā horse·to be tamedassadammā orvā ox·to be tamedgodammā orvā not·tamedadantā not trainedavinītā.
thatTaṁ whatkiṁ you thinkmaññasi, Aggivessanaaggivessana,
whichye thosete twodve elephant·to be tamedhatthidammā orvā horse·to be tamedassadammā orvā ox·to be tamedgodammā orvā well·tamedsudantā well trainedsuvinītā, thenapi indeednu theyte being tameddantāva tamed·taskdantakāraṇaṁ would gogaccheyyuṁ, being tameddantāva tamed·leveldantabhūmiṁ would reachsampāpuṇeyyun”ti?
yes“Evaṁ, sirbhante”.
which“Ye butpana thosete twodve elephant·to be tamedhatthidammā orvā horse·to be tamedassadammā orvā ox·to be tamedgodammā orvā not·tamedadantā not trainedavinītā, thenapi indeednu theyte not·tamedadantāva tamed·taskdantakāraṇaṁ would gogaccheyyuṁ, not·tamedadantāva tamed·leveldantabhūmiṁ would reachsampāpuṇeyyuṁ, just likeseyyathāpi thosete twodve elephant·to be tamedhatthidammā orvā horse·to be tamedassadammā orvā ox·to be tamedgodammā orvā well·tamedsudantā well trainedsuvinītā”ti?
no“No indeedhetaṁ, sirbhante”.

Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, Aggivessana? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?” “Yes, sir.” “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” “No, sir.”

just so“Evameva indeedkho, Aggivessanaaggivessana, what‘yaṁ thattaṁ by renunciationnekkhammena to be knownñātabbaṁ by renunciationnekkhammena to be seendaṭṭhabbaṁ by renunciationnekkhammena to be attainedpattabbaṁ by renunciationnekkhammena to be realizedsacchikātabbaṁ thattaṁ surelyvata Jayasenajayaseno king·princerājakumāro sensual pleasure·midstkāmamajjhe dwellingvasanto sensual pleasureskāme around·enjoyparibhuñjanto sensual pleasure·thoughtkāmavitakkehi being consumedkhajjamāno sensual pleasure·feverkāmapariḷāhena around·burnpariḍayhamāno sensual pleasure·searchkāmapariyesanāya eagerussuko he will knowñassati orvā he will seedakkhati orvā in personsacchi orvā he will realize; this is notkarissatī’ti—netaṁ placeṭhānaṁ is foundvijjati.

“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

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