4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 198

Discourse on the Stages of Taming

	(derived from b. analayo)
我聞如是：	Thus have I heard.
一時，佛遊王舍城，在竹林迦蘭 陀園。	At one time the Buddha was dwelling at Rājagaha, staying in the Bamboo Grove at the Squirrels' Feeding Place.
爾時，沙彌阿夷那和提亦遊王舍城， 在無事處，住禪屋中。	At that time the novice Aciravata was also living at Rājagaha, in a forest, staying in a meditation hut.
彼時王童子耆婆先 那中後仿佯，至沙彌阿夷那和提所，共相問 訊，却坐一面，語曰：	At that time the prince Jīvasena, roaming about during the afternoon, came to where the novice Aciravata was staying, exchanged greetings with him, stepped back to sit to one side and said:
「賢者阿奇舍那！欲有所 問，聽我問耶？」	"Venerable Aciravata, I would like to ask a question, will you listen to my question?"
沙彌阿夷那和提告曰：	The novice Aciravata replied:
「賢王 童子！欲問便問，我聞當思。」	Good prince, ask what you wish to ask, having heard it I will consider it.
王童子問曰：	The prince asked:
「阿 奇舍那！實比丘此法、律中不放逸，行精勤，得 一心耶？」	Aciravata, is it true that a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind?
沙彌答曰：	The novice answered:
「賢王童子！實比丘此法、律 中不放逸，行精勤，得一心。」	Good prince, it is true that a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind.
王童子復問曰：	The prince asked further:
「賢者阿奇舍那！汝當隨所聞，汝隨所誦習 者，盡向我說，如比丘此法、律中不放逸，行精 勤，得一心。」	Venerable Aciravata, would you completely tell me, according to what you have heard, what you have recited, how a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind?
沙彌答曰：	The novice answered:
「賢王童子！我不堪 任隨所聞法，隨所誦習，廣向汝說，如比 丘此法、律中不放逸，行精勤，得一心也。	"Good prince, I am not able to tell you properly and in detail, according to the Dharma I have heard and have recited, how a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind.
賢 王童子！若我隨所聞法，隨所誦習，向賢王 童子說，如比丘此法、律中不放逸，行精勤， 得一心者，或賢王童子不知也，如是我唐 煩勞。」	Good prince, if I tell the good prince according to the Dharma I have heard and have recited, how a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind, [7] perhaps the good prince will not understand. That would be wearisome for me."
王童子語沙彌曰：	The prince said to the novice:
「賢者阿奇舍那！汝 未為他所伏，以何意故而自退耶？	"Venerable Aciravata, you are not going to be defeated by others, with what reason in mind do you withdraw yourself?
賢者阿 奇舍那！如隨所聞法，隨所誦習，可向我 說，如比丘此法、律中不放逸，行精勤，得一 心。	Venerable Aciravata, you can tell me, according to the Dharma you have heard, you have recited, how a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind.
若我知者為善，若我不知者，我便不復 更問諸法。」	If I understand, it is good, if I do not understand, I will not ask another question about anything."
於是，沙彌阿夷那和提隨所聞 法，隨所誦習，向王童子耆婆先那說，如比 丘此法、律中不放逸，行精勤，得一心。	5. Then the novice Aciravata told the prince Jīvasena, according to the Dharma he had heard, he had recited, how a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind. [757b]

(prince J. doesn’t think that teaching can lead to ekagga citta)

於是， 王童子耆婆先那語曰：	Then the prince Jīvasena said:
「賢者阿奇舍那！若比 丘此法、律中不放逸，行精勤，得一心者，終 無是處。」	"Venerable Aciravata, that a monk in this Dharma and discipline who is not negligent and practises diligently reaches [ek'aggata] singular-preoccupation of the mind, that is not possible",
說無是處已，即從坐起，不辭而 去。	and having made this declaration of impossibility he right away got up from his seat and left without bidding fare well.
王童子耆婆先那去後不久。	6. Not long after the prince Jīvasena had left,
於是，沙彌阿 夷那和提往詣佛所，稽首作禮，却坐一面， 與王童子耆婆先那所共論者，盡向佛說。	the novice Aciravata went to the Buddha, paid homage with his head, stepped back to sit to one side and told the Buddha all the conversation [that had taken place] with the prince Jīvasena.
世尊聞已，告沙彌曰：	When the Buddha had heard it, he said to the novice:
「阿奇舍那！止！王童子 耆婆先那云何得？	7. "Aciravata, wait. How could prince Jīvasena attain [understanding]?
行欲著欲，為欲愛所食， 為欲所燒。	Engaging in sensual pleasures, attached to sensual pleasures, consumed by craving for sensual pleasures,
若地斷欲、斷欲愛、斷欲燒熱， 無欲知、無欲見、無欲覺，此地王童子知者、 見者，終無是處。	subject to the fever of sensual pleasures, that the prince should know or see the stage [to be attained] by abandoning sensual pleasures, abandoning the craving for sensual pleasures, abandoning the fever of sensual pleasures, this stage [to be attained] by dispassionate knowledge, dispassionate vision, dispassionate realization, that is not possible.
所以者何？	Why?
阿奇舍那！王童子 耆婆先那常行欲也。	Aciravata, [because] prince Jīvasena continuously engages in sensual pleasures.

(simile of well trained elephants)

「阿奇舍那！猶四調御，象 調御、馬調御、牛調御、人調御，於中二調御 不可調御，二調御可調御。	8. "Aciravata, it is just like four tameable [beings], a tameable elephant, a tameable horse, a tameable ox and a tameable man.6 Of them two tameable [beings] resist taming, and two tameable [beings] accept taming.
阿奇舍那！於意 云何？	Aciravata, what do you think?
若此二調御不可調御，此未調、未調 地、未調御受御事者，終無是處。	That the two tameable [beings] that resist taming, that are untamed and have not [reached] the stage of taming, being untamed should experience the state of taming, is that not impossible?
若此二調 御可調御，善調御，此調、未調地，御受御事 者，必有是處。	But that the two tameable [beings] that accept taming, that are well tamed, have been tamed and have ... [reached] the stage of taming,7 [8] being tamed should experience the state of taming, that is certainly possible.
如是，此阿奇舍那！止！王童子耆 婆先那云何得？	"Thus, Aciravata, let it be. How could prince Jīvasena attain [understanding]?
行欲著欲，為欲愛所食，為 欲所燒，若地斷欲、斷欲愛、斷欲煩熱，無欲 知、無欲見、無欲覺，此地王童子知者、見者， 終無是處。	Engaging in sensual pleasures, attached to sensual pleasures, consumed by craving for sensual pleasures, subject to the fever of sensual pleasures, that the prince should know or see the stage [to be attained] by abandoning sensual pleasures, abandoning the craving for sensual pleasures, abandoning the fever of sensual pleasures, this stage [to be attained] by dispassionate knowledge, dispassionate vision, dispassionate realization, that is not possible.
所以者何？	Why?
阿奇舍那！王童子耆婆 先那常行欲也。	Aciravata, [because] prince Jīvasena continuously engages in sensual pleasures.

(simile of standing on mountain seeing clearly)

「阿奇舍那！猶去村不遠，有 大石山，無缺無穿，實而不虛，堅固不動，都合 為一。	9. "Aciravata, it is just like a great rocky mountain not far from a village, complete and without crevices, solid and not hollow, firm and immovable, that is altogether a single [mass].8
或有二人正欲見者，彼中一人速疾 上山，第二人者依住山下。	Suppose two men have the wish to take a proper look. One of them quickly climbs the mountain, the second man remains at the bottom of the mountain.
石山上人見石 山邊有好平地、園觀、林木、清泉、華池、長流、河 水，山上人見已，語山下人：	The man on top of the rocky mountain sees that on the [other] side of the rocky mountain there is beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds and long flowing rivers.
『汝見山邊有好 平地、園觀、林木、清泉、華池、長流、河水耶？』	Having seen this, the man on top of the mountain says to the man at the bottom of the mountain: 'Do you see that on the [other] side of the mountain there is beautiful level ground, [757c] with scenic gardens, woodland groves, clear springs, flower ponds and long flowing rivers?'9
山下 人答曰：	The man standing at the bottom of the mountain replies:
『若我見山，彼邊有好平地、園觀、林木、 清泉、華池、長流、河水者，終無是處。』	'As I see this mountain, that on its [other] side there should be beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds and long flowing rivers, that is not possible!'
於是，石山 上人疾疾來下，捉山下人速疾將上，於石山 上，到已問曰：	"Then the man on top of the rocky mountain quickly comes down, takes hold of the man at the bottom of the mountain and quickly takes him up. When they have reached the top of the rocky mountain he asks him:
『汝見山邊有好平地、園觀、林 木、清泉、華池、長流、河水耶？』	'Do you see that on the [other] side of the mountain there is beautiful level ground, with scenic gardens, woodland groves, clear springs, flower ponds and long flowing rivers?'
彼人答曰：	The other man replies:
『今始見 也。』	'Only now I see it'.
復問彼人曰：	Then [the first man] again asks the other man:
『汝本言見者，終無是處。	'At first you said that to see this is not possible, but now you say you see it.
今 復言見，為何謂耶？』	What is the reason for this?'
彼人答曰：	The other man replies:
『我本為山之 所障礙，故不見耳。』	'At first I was obstructed by the mountain, therefore I could not see'.10
如是，阿奇舍那！止！王童 子耆婆先那云何得？	10. "Thus, Aciravata, let it be. How could prince Jīvasena attain [understanding]?
行欲著欲，為欲愛所 食，為欲所燒，若地斷欲、斷欲愛、斷欲煩熱， 無欲知、無欲見、無欲覺，此地王童子知者、 見者，終無是處。	Engaging in sensual pleasures, attached to sensual pleasures, consumed by craving for sensual pleasures, subject to the fever of sensual pleasures, that the prince should know or see the stage [to be attained] by abandoning sensual pleasures, abandoning the craving for sensual pleasures, abandoning the fever of sensual pleasures, this stage [to be attained] by dispassionate knowledge, dispassionate vision, dispassionate realization, that is not possible.11 [9]

(simile of catching and training wild elephant)

「阿奇舍那！昔者剎利頂生王 有捕象師，王告之曰：	12. "Aciravata, in former times a head-anointed warrior king had an elephant hunter. The king said to him:
『汝捕象師，為我捕取 野象將來，得已白我。』	'You, elephant hunter, catch a forest elephant for me and bring him. When you have got him, tell me!'
時，捕象師受王教已， 即乘王象往野林中。	Then, having received the king's instructions, the elephant hunter quickly mounted the royal elephant and went into the forest woods.
彼捕象師在野林中 見大野象，見已捉繫，著王象項。	In the forest woods the elephant hunter saw a large forest elephant, and having seen him he caught and bound him, attaching him to the royal elephant's neck.
彼時王象 將野象出在於露地，彼捕象師還詣剎利 頂生王所，白曰：	Then the royal elephant brought the forest elephant out into the open. "The elephant hunter returned to the head-anointed warrior king and said:
『天王！已得野象，繫在露 地，隨天王意。』	'Great king, the forest elephant has been obtained, he is bound and in the open. The great king may do as he pleases.
剎利頂生王聞已告曰：	On hearing this the head-anointed warrior king said:
『善調 象師！汝今可速調此野象，伏令善調象，善 調已，還來白我。』	'Good elephant tamer, you may now quickly tame that forest elephant, make him submit so that he [becomes] a well tamed elephant, and when he is well tamed, come back and tell me'.12
於是善調象師受王教已， 持極大杖，著右肩上，往野象所，以杖著 地，繫野象項，制樂野意，除野欲念，止野 疲勞，令樂村邑，習愛人間，善調象師先與 飲食。	"Having received the king's instructions, the good elephant tamer took hold of a large post, put it on his right shoulder, went to where the forest elephant was, planted the post in the ground and bound the forest elephant to it by the neck, [in order to] control [the elephant's] intentions of delighting in the forest, to discard his thoughts of desire for the forest, to stop his forest weariness, so that he [will come to] delight in the village and city, and develop a liking for men. The good elephant tamer then began by giving him fodder and drink.
「阿奇舍那！若彼野象從調象師初受 飲食，善調象師便作是念：	"Aciravata, when that forest elephant for the first time accepted fodder and drink from the elephant tamer, the good elephant tamer thought:
『今此野象必得生 活。	'Now this forest elephant will certainly live.
所以者何？	Why?
此野大象初受飲食。』	[Because] this forest elephant has for the first time accepted fodder and drink'.
若彼野象 從調象師初受飲食者，善調象師則以柔 軟可愛言向，臥起、去來、取捨、屈申。	"When that forest elephant for the first time accepted fodder and drink from the elephant tamer, the good elephant tamer used soft and agreeable words to tell him:13 [758a] 'Lie down, get up! Go, come back! Take up, put down! Bend, stretch!'
若彼野象 從調象師，則以柔軟可愛言向，臥起、去來、 取捨、屈申者，如是野象隨調象師教。	When that forest elephant, on being addressed by the elephant tamer with soft and agreeable words, lay down and got up, went and came back, took up and put down, bent and stretched, then like this the forest elephant followed the instructions of the elephant tamer.
阿奇舍 那！若彼野象從調象師隨受教者，善調象 師則縛前兩脚、後脚、兩 髀 、兩脇、尾脊、頭額、 耳、牙，及縛其鼻，使人捉鉤，騎其頭上，令眾 多人持刀、楯、矟、鉾、戟、斧、鉞而在前立，善調 象師手執鋒鉾，在野象前而作是語：	"Aciravata, when that forest elephant had obeyed the instructions of the elephant tamer, the good elephant tamer bound his two front feet, his back feet, his two hind parts, his two sides, his tail, his forehead, his ears, his tusks and also his trunk.14 A man holding a goad was made to mount on his neck, and many people were made to stand in front of him holding swords, [10] shields, spears, lances, halberds, hatchets and axes. Holding a sharp halberd in his hand and standing in front of the forest elephant, the good elephant tamer said:
『我今 治汝，令不移動，治汝勿動搖。』	'I will now train you in imperturbability, you must not move!'15
若彼野象從 調象師治不移動時，不舉前脚，亦不動 後脚，兩 髀 、兩脇、尾脊、頭額、耳、牙及鼻皆不動 搖，如是野象隨調象師住不移動。	"When at the time of being trained in imperturbability by the elephant tamer, that forest elephant did not lift his front feet, did not move his back feet, his two hind parts, his two sides, his tail, his forehead, his ears, his tusks or his trunk, not moving any of these, then like this the forest elephant followed the elephant tamer's [instructions] by remaining imperturbable.
「阿奇舍 那！若彼野象隨調象師不移動者，彼於爾 時忍 刀 、楯、矟、鉾、戟、斧、鉞、喚呼高聲，若嘯吹 螺、擊鼓、椎鐘，皆能堪忍。	"Aciravata, when that forest elephant followed the elephant tamer's [instructions] by remaining imperturbable, at that time he put up with swords, shields, spears, lances, halberds, hatchets and axes, and the sound of loud shouting. At that time he was able to endure any yelling, blowing of conches, beating of drums and striking of bells – being able to endure all of that.
若彼野象能堪忍 者，彼於爾時調御、善調御，得上調御、得最 上調御，上速疾、無上速疾，可中王乘，受食 王廩，稱說王象。	When that forest elephant could endure it, at that time he was tamed, well tamed, had reached the higher taming, had reached the supreme taming, [was endowed with] superior swiftness, unsurpassable swiftness, was fit for being ridden by the king, to receive fodder from the king's granary and to be acclaimed a royal elephant.

(Buddha is like the wild elephant trainer)

「如是。	13. "It is like this,
阿奇舍那！若時如來 出世，無所著、等正覺、明行成為、善逝、世間解、 無上士、道法御、天人師，號佛、眾祐。	Aciravata, at a time when a Tathāgata arises in the world, free from attachment,16 fully awakened, accomplished in knowledge and conduct, well gone, knower of the worlds, the unsurpassable person, charioteer of the Dharma,17 teacher of gods and men, called a Buddha, an Assembly of Blessings.18
彼於此世， 天及魔、梵、沙門、梵志，從人至天，自知自覺，自 作證成就遊。	[11] He has known and realized for himself this world [with its] gods and Māras, [with its] Brahmās, [with its] recluses and brahmins, from men to gods, and dwells having himself accomplished realization.
彼說法初妙、中妙、竟亦妙，有義 有文，具足清淨，顯現梵行。	He teaches a Dharma that is sublime in the beginning, sublime in the middle and sublime in the end, that has [proper] meaning and expression, and he reveals a holy life that is completely pure.
彼所說法，居士子 聞，居士子聞已，得信如來所說法。	"A householder's son hears that Dharma taught by him. On hearing it, the householder's son gains confidence in the Dharma taught by the Tathāgata.19

(renounce, shave head, work on sīla)

彼得信 已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學 道。	Having gained confidence, he shaves of his beard and hair, puts on monastic robes and out of confidence leaves home, becomes homeless to train in the path.

(simile: new monk has 5kg desire, just as elephant still desires pleasures of being wild in forest)

(5kg)

阿奇舍那！爾時聖弟子出在露地，猶王 野象，如是野象貪欲樂著者，謂在林中。	"Aciravata, at that time the noble disciple comes out into the open, just like the king's forest elephant [was brought out into the open]. Just as the forest elephant has lust, desire, delight and attachment, namely for staying in the forest,20
阿 奇舍那！如是天及人貪欲樂著，謂在五欲，色、 聲、香、味、觸。	so, Aciravata, gods and men have desire, lust, delight and attachment, namely for the five strands of sensual pleasure of forms, sounds, odours, tastes and tangibles.
如來初始御彼比丘：	15. "The Tathāgata at first tames that monk:
『汝當護 身及命清淨，當護口、意及命清淨。』	'You should maintain purity of livelihood in body, [758b] maintain purity of livelihood in speech and in mind!' [12]

(4sp satipatthana nonstop,to subdue thoughts of household and delight in Dharma thoughts)

(4sp🐘)

「若聖弟 子護身及命清淨，護口、意及命清淨者，如 來復調御比丘：	16. "When the noble disciple maintains purity of livelihood in body, maintains purity of livelihood in speech and in mind, the Tathāgata further tames the monk:21
『汝當觀內身如身，乃至觀 覺、心、法如法。』	22. "'You should contemplate the body as body internally ... (up to) ... contemplate feelings, mental states and dharmas as dharmas!'22
若聖弟子觀內身如身，乃至觀 覺、心、法如法者，此四念處，謂在賢聖弟子心 中，繫縛其心，制樂家意，除家欲念，止家疲 勞，令樂正法，修習聖戒。	When the noble disciple contemplates the body as body internally ... (up to) ... contemplates feelings, mental states and dharmas as dharmas,23 then these four establishings of mindfulness are what is called a settling in the noble disciple's mind, binding that mind, to control intentions of delighting in the household, to discard thoughts of desire for the household, to stop the household weariness, so that he delights in the right Dharma and in developing noble conduct.

(simile: elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

阿奇舍那！猶調象 師受剎利頂生王教已，持極大杖，著右肩 上，往野象所，以杖著地，繫野象頸，制樂野 意，除野欲念，止野疲勞，令樂村邑，習愛 人間。	23. "Aciravata, just as the elephant tamer, having received the king's instructions, took hold of a large post, put it on his right shoulder, went to where the forest elephant was, planted the post in the ground and bound the forest elephant to it by the neck, [in order to] control [the elephant's] intentions of delighting in the forest, to discard his thoughts of desire for the forest, to stop his forest weariness, so that he [will come to] delight in the village and city, and develop a liking for men.
如是，阿奇舍那！此四念處，謂在賢聖 弟子心中，繫縛其心，制樂家意，除家欲念， 止家疲勞，令樂正法，修習聖戒。	Like this, Aciravata, these four establishings of mindfulness are called settlings in the noble disciple's mind, binding that mind, to control intentions of delighting in the household, to discard thoughts of desire for the household, to stop the house hold weariness, so that he delights in the right Dharma and in developing noble conduct.24

(do 4sp with no kāma-vitakka/thoughts of sensuality)

(describing the same first jhana’s kusala dhamma vitakka of MN 19, AN 8.30, and their agama parallels)

「若聖弟子 觀內身如身，乃至觀覺、心、法如法。	24. "When the noble disciple contemplates the body as body internally ... (up to) ... contemplates feelings, mental states and dharmas as dharmas,
彼如來復 更調御比丘：	then the Tathāgata further tames the monk:
『汝當觀內身如身，莫念欲相 應念，乃至觀覺、心、法如法，莫念非法相應 念。』	'You should contemplate the body as body internally, do not think a thought related to sensual pleasures ... (up to) ... contemplate feelings, mental states and dharmas as dharmas, do not think a thought related to what is not rightful!'25
若聖弟子觀內身如身，不念欲相應念， 乃至觀覺、心、法如法，不念非法相應念者， 如是聖弟子隨如來教。	[13] When the noble disciple contemplates the body as body internally and does not think a thought related to sensual pleasures ... (up to) ... contemplates feelings, mental states and dharmas as dharmas and does not think a thought related to what is not rightful, then like this the noble disciple follows the instructions of the Tathāgata.

(simile: elephant trained to like and follow commands for good war elephant)

阿奇舍那！猶如野 象從調象師，則以柔軟可愛言向，臥起、去 來、取捨、屈伸者，如是野象隨調象師教。	"Aciravata, just as the forest elephant who, on being addressed by the elephant tamer with soft and agreeable words, lay down and got up, went and came back, took up and put down, bent and stretched, like this the forest elephant followed the instructions of the elephant tamer.26
如 是，阿奇舍那！若聖弟子觀內身如身，不念 欲相應念，乃至觀覺、心、法如法，不念非法 相應念，如是聖弟子隨如來教。	Like this, Aciravata, when the noble disciple contemplates the body as body internally and does not think a thought related to sensual pleasures ... (up to) ... contemplates feelings, mental states and dharmas as dharmas and does not think a thought related to what is not rightful, then like this the noble disciple follows the instructions of the Tathāgata.

(4 jhanas: first jhana here is equivalent to the 4sp instructions immediately preceding)

(4j🌕 - MN 125 the pali parallel to this sutra, removes first jhana and jumps directly to second jhana to make the point even more clear )

「若聖弟子 隨如來教者，如來復更調御比丘：	25. "When the noble disciple follows the instructions of the Tathāgata, the Tathāgata further tames the monk:
『汝當離 欲、離惡不善之法，至得第四禪成就遊。』	'you should dwell secluded from sensual desires, secluded from evil and unwholesome states ... (up to) ... attain and dwell having accomplished the fourth jhāna!'27
若 聖弟子離欲、離惡不善之法，至得第四禪 成就遊者，如是聖弟子則隨如來住不移 動。	When the noble disciple dwells secluded from sensual desires, secluded from evil and unwholesome states ... (up to) ... attains and dwells having accomplished the fourth jhāna, [14] then like this the noble disciple has followed the Tathāgata and has become established in imperturbability.

(simile: war elephant following trainer’s instructions on how to be imperturbable in battle)

(unlike MN 125, this sutra incorporates the samma samadhi khamo tie in from AN 5.113 and AN 5.139 )

阿奇舍那！猶如野象從調象師治不 移動時，不舉前脚，亦不動後脚，兩 髀 、兩 脇、尾脊、頭額、耳、牙及鼻皆不動搖，如是野 象隨調象師住不移動。	"Aciravata, just as at the time of being instructed by the elephant tamer in imperturbability, [758c] the forest elephant did not lift the front feet, did not move the back feet, his two hind parts, his two sides, his tail, his forehead, his ears, his tusks and also his trunk, then like this the forest elephant followed the elephant tamer's instructions on imperturbability.28
如是，阿奇舍那！若 聖弟子離欲、離惡不善之法，至得第四禪 成就遊者，如是聖弟子則隨如來住不移 動。	Like this, Aciravata, when the noble disciple dwells secluded from sensual desires, secluded from evil and unwholesome states ... (up to) ... attains and dwells having accomplished the fourth jhāna, then like this the noble disciple has followed the Tathāgata and become established in imperturbability.29

(imperturbability of four jhanas allows monk to withstand hunger, mosquitoes, disease, etc.)

「若聖弟子隨如來住不移動者，彼於爾 時則能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所 逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦 痛，至命欲絕，諸不可樂皆能堪耐。	30. "When by following the Tathāgata the noble disciple has been established in imperturbability, then at that time he is able to bear affliction by hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, wind and sun, and bad words, he can also endure being beaten with sticks.30 Any disease of the body that causes the utmost pain [and even] cuts off desire for life, all these discomforts he can bear.

(simile: war elephant imperturbable to danger and distractions in battle)

(unlike MN 125, this sutra incorporates the samma samadhi khamo tie in from AN 5.113 and AN 5.139 )

阿奇舍 那！猶如野象隨調象師住不移動，彼於爾 時忍刀、楯、矟、鉾、戟、斧、鉞、喚呼高聲，若嘯吹 螺、擊鼓、椎鐘，皆能堪忍。	"Aciravata, just as when the forest elephant followed the elephant tamer and remained imperturbable, at that time he put up with swords, shields, spears, lances, halberds, hatchets and axes, and the sound of loud shouting. He was able to endure any yelling, blowing of conches, beating of drums and striking of bells – being able to endure all of that.31
如是，阿奇舍那！若 聖弟子隨如來住不移動者，彼於爾時則 能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡 聲、捶杖亦能忍之，身遇諸疾極為苦痛，至 命欲絕，諸不可樂皆能堪耐。	Like this, Aciravata, when by following the Tathāgata the noble disciple has been established in imperturbability, then at that time he is able to bear affliction by hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, wind and sun, and bad words, he can also endure being beaten with sticks. Any disease of the body that causes the utmost pain [and even] cuts off desire for life, all these discomforts he can bear.

(Attained purity, unclear if any supramundane attainments.)

「阿奇舍那！若聖 弟子隨如來能堪忍者，彼於爾時調御、善 調御，得上調御、最上調御，得上息、最上息， 除諸曲惡、恐怖、愚癡及諛諂，清淨止塵，無垢 無穢，可呼可請，可敬可重，實可供養，為 一切天人良福田也。

"Aciravata, when the noble disciple follows [the instructions of] the Tathāgata and is able to bear up [with all of this], at that time he is tamed, well tamed, has reached the higher taming, the supreme taming, has reached the higher peace, the supreme peace, has discarded all crookedness, fear, stupidity and deceitfulness, he has become pure, has settled the dust, is free from dirt, free from filth, fit to be praised, fit to be invited, fit to be revered, fit to be respected, truly fit for offerings, an excellent field of merit for all gods and men.32

(simile: war elephant is excellent, skilled, worthy of king)

阿奇舍那！猶如野象 能堪忍者，彼於爾時調御、善調御，得上調 御、得最上調御，上速疾、無上速疾，可中王 乘，受食王廩，稱說王象。	"Aciravata, just as when that forest elephant could endure all, at that time he was tamed, well tamed, had reached the higher taming, had reached the supreme taming, [was endowed with] superior swiftness, unsurpassable swiftness, was fit for being ridden by the king, to receive fodder from the king's granary and to be acclaimed a royal elephant. [15]
如是，阿奇舍那！若 聖弟子隨如來能堪忍者，彼於爾時調御、 善調御，得上調御、最上調御，得上息，最上 息，除諸曲惡、恐怖、愚癡及諛諂，清淨止塵， 無垢無穢，可呼可請，可敬可重，實可供 養，為一切天人良福田也。	Like this, Aciravata, when the noble disciple follows [the instructions of] the Tathāgata and is able to bear up [with all of this], at that time he is tamed, well tamed, has reached the higher taming, the supreme taming, has reached the higher peace, the supreme peace, has discarded all crookedness, fear, stupidity and deceitfulness, he has become pure, has settled the dust, is free from dirt, free from filth, fit to be praised, fit to be invited, fit to be revered, fit to be respected, truly fit for offerings, an excellent field of merit for all gods and men.

(Conclusion: Dying having been tamed, or untamed)

「阿奇舍那！少野象 不調御死者，說不調御死，中、老野象不調 御死者，說不調御死。	31. "Aciravata, a young forest elephant who dies untamed is reckoned to have 'died untamed', [759a] a middle-aged ... an old elephant who dies untamed is reckoned to have 'died untamed'.
阿奇舍那！少聖弟子 不調御命終者，說不調御命終，中、老聖弟 子不調御命終者，說不調御命終。	Aciravata, a young noble disciple who dies untamed is reckoned to have 'died untamed', a middle-aged ... an old noble disciple who dies untamed is reckoned to have 'died untamed'.33
阿奇舍 那！少野象善調御死者，說善調御死，中、老 野象善調死者，說善調御死。	32. "Aciravata, a young forest elephant who dies well tamed is reckoned to have 'died well tamed', a middle-aged ... an old elephant who dies well tamed is reckoned to have 'died well tamed'.
阿奇舍那！少 聖弟子善調御命終者，說善調御命終，中、老 聖弟子善調御命終者，說善調御命終。」	Aciravata, a young noble disciple who dies well tamed is reckoned to have 'died well tamed', a middle-aged ... an old noble disciple who dies well tamed is reckoned to have 'died well tamed'.
佛說 如是。	The Buddha spoke like this.
沙彌阿夷那和提及諸比丘，聞佛所說， 歡喜奉行。	The novice Aciravata and the monks, having listened to what the Buddha said, were delighted and received it respectfully.
調御地經第七竟 （二千八百九十一字）	Tiaoyu Dijing No. 7 (2,891 words)
中阿含經卷第五十二 （八千六百八十二字） （第五後誦）	The fifty-second volume of the Central Agama Sutra (eight thousand six hundred and eighty-two characters) (the fifth chant)

Commentary

.	.

B. Analayo’s compares MA 198 with its parallel MN 125

(Here is his full commentary, from MA Studies. He has several very wrong views which I’ll address in a rebuttal soon) Looking back on the Madhyama-āgama version, it is noteworthy that while its depiction of the stages of taming an elephant is similar to the Dantabhūmi-sutta, its account of the taming of a monk differs considerably from the Pāli version. While the Chinese discourse proceeds from a basis in moral conduct directly to he practice of the satipaṭṭhānas, the Pāli discourse follows moral conduct with sense restraint, contentment, wakefulness, the practice of mindfulness together with clear comprehension, and the removal of the five hindrances, after which only it turns to the practice of the satipaṭṭhānas. The Pāli version's presentation in this way corresponds to the standard descriptions of the gradual path in other discourses. Due to giving such a full account of the gradual path, the Dantabhūmi-sutta takes up satipaṭṭhāna only subsequent to the removal of the five hindrances, at a stage of the gradual path where normally the development of the absorption has its place. This positioning of satipaṭṭhāna is unexpected, since according to the Satipaṭṭhāna-sutta and its Madhyama-āgama parallel awareness of the presence of the five hindrances is an integral part of satipaṭṭhāna practice.34 A discourse in the Aṅguttara-nikāya even recommends the practice of satipaṭṭhāna in order to overcome the five hindrances.35 [16] Thus one would not expect satipaṭṭhāna practice to be appropriately placed only after a removal of the five hindrances. According to the Dantabhūmi-sutta and its parallel, the function of satipaṭṭhāna at this point is to overcome thoughts related to the household life.36 From the perspective of the Pāli discourse, this specification is puzzling, since if the practice of satipaṭṭhāna were to take place after the five hindrances have already been removed, there would be little need for it to perform the function of overcoming thoughts related to the household life.37 When faced with such variations, it is often not easy to come to an unequivocal decision about which of the two versions could be preserving a more authentic record of the discourse. Oral transmission involves the possibility of accidental loss but also the possibility that a text may have been expanded because a key term caused the reciter(s) to supplement a standard pericope or formula.38 Exploring this second possibility, an expansion of the original account could have taken place along the lines of a full treatment of the gradual path of training. That is, the long account of the disciple's sense restraint, contentment, wakefulness, practice of mindfulness together with clear comprehension and removal of the five hindrances, found in the Pāli version, could be such an expansion. It may not be too far-fetched to assume that during oral transmission a reference to the arising of a Tathāgata could have caused the reciter(s) to continue with a full account of the gradual path, as such a full account would normally be required when a reference to the arising of a Tathāgata comes up during the recitation of a discourse. If this section in the Pāli version should have been expanded during oral transmission, the treatment of satipaṭṭhāna, which usually is not explicitly mentioned in accounts of the gradual path, would thereby have been displaced to a later section of the discourse. Such a displacement would explain why satipaṭṭhāna stands in a place where usually one finds the absorptions, a placing that does not fit the purpose that satipaṭṭhāna should perform at this junction according to the Dantabhūmi-sutta and its parallel, namely overcoming thoughts related to the household life. Another noteworthy difference is that the Madhyama-āgama version concludes its description of the disciple's training with the fourth absorption, whereas the Pāli version also takes the three higher knowledges into account. By not mentioning the destruction of the influxes, the Madhyama-āgama presentation strikes at first sight an unfamiliar note, since the destruction of the influxes usually constitutes the culmination of an account of the training of a disciple. [17] Once the possibility is granted that the part preceding satipaṭṭhāna could, in the Pāli version, have been accidentally expanded along the lines of the standard gradual path account, then the same procedure also offers a possible explanation for the appearance of the three higher knowledges at the end of the Pāli version. Alternatively, the Chinese version could have lost the treatment of the three higher knowledges. In evaluating this particular difference, it needs to be born in mind that the topic of the two parallel versions is how a disciple can, by dint of diligent practice, reach unification of the mind. From this perspective, an account of the disciple's training until the attainment of the fourth absorption would be sufficient, as with the fourth jhāna complete unification of the mind has indeed been accomplished. The presentation in the Madhyama-āgama version could also call for support two discourses in the Aṅguttara-nikāya, which compare qualities of a trained elephant to qualities of a disciple. These two discourses describe how a disciple overcomes unwholesome thoughts and develops the ability to patiently bear the vicissitudes of climate, etc., which they compare to an elephant's ability to patiently bear a battle situation.39 The same two discourses continue by comparing a disciple who swiftly approaches liberation to an elephant's ability to approach swiftly any place his trainer wants him to go to. Since the Dantabhūmi-sutta and its parallel do not describe how the elephant swiftly approaches any place his trainer wants him to go to, but stop with the elephant's ability to bear a battle situation patiently, their corresponding account of the disciple's training would also find its proper conclusion with the attainment of the absorptions, without taking up the attainment of final liberation. However, even though the three higher knowledges are not required from the perspective of the topic of the discourse and do not seem to be taken into account as a separate stage in the simile of the taming of the elephant, their appearance does not create any internal inconsistency in the discourse. Hence in this case it not entirely straightforward to decide which of the two versions has preserved the better account. Another significant difference is that, from satipaṭṭhāna practice without thoughts, the Dantabhūmi-sutta continues with the attainment of the second absorption, whereas its Madhyama-āgama counterpart also takes the first absorption into account. This difference could in principle be the result of an addition on the side of the Madhyama-āgama discourse or of a loss of material on the side of the Pāli version. Due to the nature of oral transmission, it could easily have happened that a reference to the first absorption was supplemented in accordance with standard descriptions of the four absorptions found elsewhere. Similarly, from the perspective of oral transmission the occurrence of the word vitakka in the passage on satipaṭṭhāna without thought could easily have led to a lapse on the part of the reciter(s) of the discourse, who continued straight away with the calming of vitakka mentioned at the outset of the second absorption formula, thereby unintentionally dropping the first absorption in between.40 To decide between these two possibilities requires a closer look at the nature of the first absorption. A discourse in the Saṃyutta-nikāya and its Saṃyukta-āgama parallel reckon the second absorption to be a noble type of "silence".41 Discourses from the same two collections also indicate that with the first absorption speech has ceased.42 This makes it clear that the reference to "silence" is not meant in a literal sense. The point behind the idea of noble silence would rather be related to the function of the two absorption factors vitakka and vicāra as verbal formations,43 in that these mental factors are required for being able to speak. The same two mental factors can also be employed in a way that does not involve breaking into speech, merely standing for a directing of the mind towards a theme or object and sustaining it there. 44 That in the context of absorption attainment vitakka does not refer to conceptual thought would also have been the understanding of the translator(s) of the Madhyama-āgama, as they instead speak of "awareness", a rendering found also in other Āgama discourses.45 By using this particular Chinese character for this absorption factor, different from the character they employ else where to render "thought",46 the translators seem to express their understanding of its practical implications. This would fit with an interpretation of the absorption factor vitakka as conveying the idea of an application of the mind, in the sense of a directing of awareness that can take place in rather subtle ways. According to the autobiographical account of the Buddha's own progress towards absorption, he had to struggle through various mental obstructions before being able to attain the first absorption.47 The same discourse reports the advice given by the Buddha to Anuruddha, who experienced similar difficulties, while another Pāli discourse describes that the Buddha had to assist Mahāmoggallāna in attaining the first absorption.48 This is significant in view of the fact that according to the canonical listings of eminent disciples Anuruddha and Mahāmoggallāna excelled all other disciples with their concentrative attainments.49 For them to nevertheless be described as needing the Buddha's personal intervention to attain the first absorption makes it clear that this level of concentration was considered to require a considerable amount of meditation practice and expertise even in the case of gifted practitioners. This in turn implies that the first absorption already constitutes a deep level of concentration, a state of mental unification that is beyond mere conceptual thinking and reflection.50 The presentation in the Dantabhūmi-sutta, however, seems to imply that the practice of satipaṭṭhāna can become an equivalent to the attainment of the first absorption. Though satipaṭṭhāna meditation functions as an important foundation for the development of the absorptions,51 satipaṭṭhāna in itself does not constitute a form of absorption. A central characteristic of satipaṭṭhāna meditation is to be aware of the changing nature of phenomena, whereas absorption attainment requires concentration on a single and stable object. Already with the first absorption mental unification has been reached,52 a condition of the mind that does not seem to be compatible with awareness of changing phenomena. Therefore it appears improbable that practice of satipaṭṭhāna enables one to attain the second absorption directly, [18] without any need to develop the first absorption. In sum, on evaluating the two possible ways of explaining the difference between the Dantabhūmi-sutta and its Madhyama-āgama parallel regarding the first absorption, it seems probable that a loss of text has occurred in the Pāli version, whereas the Chinese discourse appears to preserve the more original presentation that includes a reference to the first absorption. Another case of loss on the side of the Dantabhūmi-sutta seems to have occurred regarding the relationship between the various stages of taming the forest elephant and the training of the disciple. The Madhyama-āgama version compares thought-free satipaṭṭhāna to the stage of taming during which the elephant is taught to obey orders, while the disciple's level of mental imperturbability reached after attaining the four absorptions finds its illustration in the stage of imperturbability reached in the training of the elephant. Though the Dantabhūmi-sutta portrays the same stages of taming the elephant, it does not relate these stages of the elephant's taming to the stages of training the disciple. Since the "stages of taming" are the central topic of both discourses, the stages of the elephant's taming may well have been intended to illustrate several successive stages of training a disciple, as they still do in the Chinese discourse. Thus the Madhyama-āgama parallel to the Dantabhūmi-sutta offers significant perspectives on its Pāli counterpart, enabling the detection of what appear to be the type of error that is bound to affect material that has gone through a long period of oral transmission.

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