Near Cṅtumṅ Cṅtuma Sutta (MN 67)

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('â', The Teacher calls you, friends.â" Responding, "As you say, lord," to the Blessed One, Ven. ṅnanda went to the monks and said, "The Teacher calls you, friends." Responding, "As you say, friend," to Ven. ṅnanda, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them, "Monks, why were you making that loud racket, that great racket, like fishermen hauling a catch of fish?" "Lord, these 500 monks, headed by Sṅriputta & Moggallṅna, have arrived in Cṅtumṅ to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket." "Go away, monks. I dismiss you. You are not to stay in my vicinity." Responding, "As you say, lord," to the Blessed One, the monks got up from their seats, bowed down to the Blessed One, and left, circling him to the right. Setting their lodgings in order and taking their robes & bowls, they left. Now, on that occasion the Cṅtumṅ Sakyans were gathered in the assembly hall on some business or other. They saw the monks coming from afar and, on seeing them, went to them and, on arrival, said to them, "Well now, where are you venerable ones going?" "Friends, the community of monks has been dismissed by the Blessed One." "In that case, venerable ones, sit down for a moment. Perhaps we will be able to reconcile the Blessed One." "As you say, friends," the monks responded to the Cṅtumṅ Sakyans. Then the Cṅtumṅ Sakyans went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, "May the Blessed One delight in the community of monks! May the Blessed One welcome the community of monks! May the Blessed One aid the community of monks, just as the community of monks was aided by the Blessed One in the past! Lord, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât get to see the Blessed One, there may be a change in them, there may be an alteration. "Just as when young seedlings donât get water, there may be a change in them, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât get to see the Blessed One, there may be a change in them, there may be an alteration. "Just as when a young calf doesnât see its mother, there may be a change in it, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât see the Blessed One, there may be a change in them, there may be an alteration." Then Brahmṅ Sahampati, having known with his own awareness the line of thinking in the Blessed Oneâs awareness, disappeared from the Brahmṅ world and—just as a strong man might extend his flexed arm or flex his extended arm—appeared in front of the Blessed One. Then, arranging his upper robe over one shoulder and placing his hands palm-to-palm in front of his heart, Brahmṅ Sahampati said to the Blessed One, "May the Blessed One delight in the community of monks! May the Blessed One welcome the community of monks! May the Blessed One aid the community of monks, just as the community of monks was aided by the Blessed One in the past! Lord, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât get to see the Blessed One, there may be a change in them, there may be an alteration. "Just as when young seedlings donât get water, there may be a change in them, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât get to see the Blessed One, there may be a change in them, there may be an alteration. "Just as when a young calf doesnât see its mother, there may be a change in it, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they donât see the Blessed One, there may be a change in them, there may be an alteration." And so the Cṅtumṅ Sakyans & Brahmṅ Sahampati were able to reconcile the Blessed One by means of the simile of the seedlings & the simile of the young calf. Then Ven. Moggallṅna said to the monks, "Get up, friends! Get your robes & bowls. The Blessed One has been reconciled by the Cṅtumṅ Sakyans & Brahmṅ Sahampati by means of the simile of the seedlings & the simile of the young calf." Responding, "As you say, friend," to Ven. Moggallṅna, the monks got up from their seats and, carrying their robes & bowls, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to Ven. Sṅriputta, "What did you think, Sṅriputta, when the community of monks was dismissed by me?" "Lord, I thought, ),

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('â', Now that the community of monks has been dismissed by the Blessed One, the Blessed One will remain inactive, devoted to a pleasant abiding in the here-&-now. I, too, will now remain inactive, devoted to a pleasant abiding in the here-&-now." "Wait, Sṅriputta! Wait! Such a thought should not occur to you again!" Then the Blessed One addressed Ven. Moggallṅna, "What did you think, Moggallṅna, when the community of monks was dismissed by me?" "Lord, I thought, ),

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('â', Now that the community of monks has been dismissed by the Blessed One, the Blessed One will remain inactive, devoted to a pleasant abiding in the here-&-now. And now Sṅriputta & I will look after the community of monks." "Excellent, Moggallṅna! Excellent. For either I should look after the community of monks or Sṅriputta & Moggallṅna should." Then the Blessed One addressed the monks, "Monks, there are these four dangers to be expected by those who go down into the water. Which four? Danger from waves, danger from crocodiles, danger from whirlpools, & danger from sharks. These are the four dangers to be expected by those who go down into the water. "In same way, there are these four dangers to be expected by certain individuals who have gone forth from home life into homelessness in this Dhamma & Vinaya. Which four? Danger from waves, danger from crocodiles, danger from whirlpools, & danger from sharks. "And which is the danger from waves? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ),

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('â', This is how you should go forward. This is how you should go back. This is how you should look ahead. This is how you should look away. This is how you should flex & extend your limbs. This is how you should wear & carry your patchwork robe, your upper robe, & your bowl.â "The thought occurs to him, ),

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('â', Before, when we1 were a householder, we admonished & instructed others. But now these—who are no more than our sons & grandsons, as it were—suppose that we are to be admonished & instructed!â He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training2 frightened by the danger from waves—for ),

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('â', danger from wavesâ is a synonym for anger & distress. "And which is the danger from crocodiles? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ),

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('â', This you should eat; this you shouldnât eat. This you should consume; this you shouldnât consume. This you should savor; this you shouldnât savor.3 This you should drink; this you shouldnât drink. You should eat what is allowable; you shouldnât eat what is not allowable. You should consume what is allowable; you shouldnât consume what is not allowable. You should savor what is allowable; you shouldnât savor what is not allowable. You should drink what is allowable; you shouldnât drink what is not allowable. You should eat at the right time; you shouldnât eat at the wrong time. You should consume at the right time; you shouldnât consume at the wrong time. You should savor at the right time; you shouldnât savor at the wrong time. You should drink at the right time; you shouldnât drink at the wrong time.â "The thought occurs to him, ),

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('â', Before, when we were a householder, we ate what we wanted and didnât eat what we didnât want. We consumed what we wanted and didnât consume what we didnât want. We savored what we wanted and didnât savor what we didnât want. We drank what we wanted and didnât drink what we didnât want. We ate what was allowable and we ate what wasnât allowable. We consumed what was allowable and we consumed what wasnât allowable. We savored what was allowable and we savored what wasnât allowable. We drank what was allowable and we drank what wasnât allowable. We ate at the right time and we ate at the wrong time. We consumed at the right time and we consumed at the wrong time. We savored at the right time and we savored at the wrong time. We drank at the right time and we drank at the wrong time. When householders, out of conviction, give us exquisite staple & non-staple foods at the wrong time of the day, these ones put a muzzle on our mouth, as it were.â He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from crocodiles—for ),

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('â', danger from crocodilesâ is a synonym for gluttony. "And which is the danger from whirlpools? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ),

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('â', I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!â Early in the morning, having adjusted his under robe and carrying his bowl & robes, he goes into a village or town for alms, with his body unguarded, his speech unguarded, his mindfulness unestablished, his faculties unrestrained. He sees a householder or householderâs son going about, endowed & provided with the five strings of sensuality. "The thought occurs to him, ),

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('â', Before, when we were a householder, we too went about, endowed & provided with the five strings of sensuality. Now, our family has enough wealth that it would be possible to enjoy wealth & make merit.â He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from whirlpools—for ),

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('â', danger from whirlpoolsâ is a synonym for the five strings of sensuality. "And which is the danger from sharks? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ),

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('â', I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!â Early in the morning, having adjusted his under robe and carrying his bowl & robes, he goes into a village or town for alms, with his body unguarded, his speech unguarded, his mindfulness unestablished, his faculties unrestrained. He sees a woman scantily clothed, scantily dressed. On seeing a woman scantily clothed, scantily dressed, lust agitates his mind. With his mind agitated by lust, he disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from sharks—for ),

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('â', danger from sharksâ is a synonym for a woman. "These, monks, are the four dangers to be expected by certain individuals who have gone forth from home life into homelessness in this Dhamma & Vinaya." That is what the Blessed One said. Gratified, the monks delighted in the Blessed Oneâs words. Notes 1. This use of "we" in Pali is somewhat like the royal we in English. In this case, it indicates pride. 2. Following the Thai reading. Other editions add "and has returned to the lower life" in this and in all the parallel passages below. 3. Pali has different words to describe the act of eating different kinds of food: "To eat" is used for non-staple foods; "to consume," for staple foods; and "to savor," for delicacies such as sweets and desserts. See also: SN 35:200; AN 5:114; Ud 3:3; Iti 109 - --> - - - -

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Near Cṅtumṅ Cṅtuma Sutta (MN 67)

Near Cṅtumṅ Cṅtuma Sutta (MN 67)