Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
Categories:

Archives:
Meta:
February 2018
M T W T F S S
« Jan    
 1234
567891011
12131415161718
19202122232425
262728  
08/30/11
362 LESSON 31 08 2011 F Bahiya Sutta About Bahiya FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist Studies for the students- Cakkavatti Sutta: The Wheel-turning Emperor- Kutadanta Sutta- Majjhima Nikaya - Memoranda containing Views from FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS LETTER on the Lokpal Bill 2011of the AWAKENED ONES by the AWAKENED ONES for HIGHLY PROMISING BEST MERITORIOUS GOVERNANCE for SARVAJAN HITAY SARVAJAN SUKHAY ie., FOR HAPPINESS AND WELFARE of EVERYONE
Filed under: General
Posted by: @ 11:20 pm


362 LESSON 31 08 2011 F
Bahiya Sutta About Bahiya FREE ONLINE eNālandā Research and
Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to
attain Ultimate Bliss-Through
http://sarvajan.ambedkar.org- Free Buddhist Studies for
the students-
Cakkavatti
Sutta: The Wheel-turning Emperor- Kutadanta Sutta-
Majjhima Nikaya - Memoranda containing Views
from FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD
NEWS LETTER on the Lokpal Bill 2011of the AWAKENED ONES by the AWAKENED ONES
for
  HIGHLY PROMISING BEST MERITORIOUS
GOVERNANCE for SARVAJAN HITAY SARVAJAN SUKHAY ie., FOR HAPPINESS AND WELFARE
of  EVERYONE


Bahiya Sutta: About
Bahiya


translated from the Pali
by


Thanissaro Bhikkhu


© 1994–2011


Alternate translation: Ireland


I have heard that on one occasion the Blessed One was staying
near Savatthi, in Jeta’s Grove, Anathapindika’s
monastery. Now at that time Bahiya of the Bark-cloth was
living in Supparaka by the seashore. He was worshipped,
revered, honored, venerated, given homage — a recipient of robes, almsfood,
lodgings, and medical requisites for the sick. Then, when he was alone in
seclusion, this line of thinking arose to his awareness: “Now, of those
who in this world are arahants or have entered the path of arahantship, am I
one?”


Then a devata who had once been a blood relative of Bahiya of
the Bark-cloth — compassionate, desiring his welfare, knowing with her own
awareness the line of thinking that had arisen in his awareness — went to where
he was staying and on arrival said to him: “You, Bahiya, are neither an
arahant nor have you entered the path of arahantship. You don’t even have the
practice whereby you would become an arahant or enter the path of
arahantship.”


“But who, living in this world with its devas, is an
arahant or has entered the path to arahantship?”


“Bahiya, there is a city in the northern country named
Savatthi. The Blessed One — an arahant, rightly self-awakened — is living there
now. He is truly an arahant and he teaches the Dhamma that leads to
arahantship. “


Then Bahiya, deeply chastened by the devata, left Supparaka
right then and, in the space of one day and night, went all the way to where
the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s
monastery. At that time, a large number of monks were doing walking meditation
in the open air. He went to them and, on arrival, said, “Where, venerable
sirs, is the Blessed One staying — the arahant, right self-awakened? We want to
see him.”


“He has gone into the town for alms.”


Then Bahiya, hurriedly leaving Jeta’s Grove and entering
Savatthi, saw the Blessed One going for alms in Savatthi — calm, calming, his
senses at peace, his mind at peace, tranquil and poised in the ultimate sense,
accomplished, trained, guarded, his senses restrained, a Great One
(naga). Seeing him, he approached the Blessed One and, on reaching him, threw
himself down, with his head at the Blessed One’s feet, and said, “Teach me
the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be
for my long-term welfare and bliss.”


When this was said, the Blessed One said to him: “This is
not the time, Bahiya. We have entered the town for alms.”


A second time, Bahiya said to the Blessed One: “But it is
hard to know for sure what dangers there may be for the Blessed One’s life, or
what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach
me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and
bliss.”


A second time, the Blessed One said to him: “This is not
the time, Bahiya. We have entered the town for alms.”


A third time, Bahiya said to the Blessed One: “But it is
hard to know for sure what dangers there may be for the Blessed One’s life, or
what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach
me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and
bliss.”


“Then, Bahiya, you should train yourself thus: In reference
to the seen, there will be only the seen. In reference to the heard, only the
heard. In reference to the sensed, only the sensed. In reference to the
cognized, only the cognized. That is how you should train yourself. When for
you there will be only the seen in reference to the seen, only the heard in
reference to the heard, only the sensed in reference to the sensed, only the cognized
in reference to the cognized, then, Bahiya, there is no you in terms of that.
When there is no you in terms of that, there is no you there. When there is no
you there, you are neither here nor yonder nor between the two. This, just
this, is the end of stress.”


Through hearing
this brief explanation of the Dhamma from the Blessed One, the mind of Bahiya
of the Bark-cloth right then and there was released from the effluents through
lack of clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this
brief explanation of the Dhamma, the Blessed One left.


Now, not long after the Blessed One’s
departure, Bahiya — attacked by a cow with a calf — lost his life. Then the
Blessed One, having gone for alms in Savatthi, after the meal, returning from
his alms round with a large number of monks, saw that Bahiya had died. On
seeing him, he said to the monks, “Take Bahiya’s body and, placing it on a
litter and carrying it away, cremate it and build him a memorial. Your
companion in the holy life has died.”


“As you say, lord,” the monks replied. After placing
Bahiya’s body on a litter, carrying it off, cremating it, and building him a
memorial, they 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 him,
“Bahiya’s body has been cremated, lord, and his memorial has been built.
What is his destination? What is his future state?”


“Monks, Bahiya of the Bark-cloth was wise. He practiced the
Dhamma in accordance with the Dhamma and did not pester me with issues related
to the Dhamma. Bahiya of the Bark-cloth, monks, is totally unbound.”


Then, on realizing the significance of that, the Blessed One on
that occasion exclaimed:


Where water, earth, fire, & wind have no footing:


There the stars do not
shine, the sun is not visible, the moon does not appear, darkness is not found.
And when a sage, a brahman through sagacity, has known [this] for himself, then
from form & formless, from bliss & pain, he is freed.

Please Forward the attachment on

Leave a Reply