Retelling: Vova Pyatsky and Smadar Pyatsky (based on the translations of the suttas published on Theravada.ru and SuttaCentral.net)

Russian Version: 25. Удумбарика-Сиханада Сутта (Львиный рык в парке Удумбарика) | Три Ваджры

Translation to English: Roni Sherman and Marina Sherman

Introduction

In the time of the Buddha there were many wandering ascetics whose vows and rules of conduct were in many ways identical to the charter adopted by the Sangha of the Blessed One. Veneration of high morality united the paths of the best of them and created a fertile ground for discussions and communication. However, such communication was often both superficial chatter or an exercise in rhetoric without any spiritual meaning. Therefore the Buddha was not a frequent guest at such gatherings. He preferred seclusion and silence, for which the ascetic Nigrodha reproached Him behind his back in a conversation with Sandhanoy, a lay follower of the Buddha. Nigrodha argued that the Blessed One is inexperienced in discussions and is afraid of being in a gathering where all His judgements can be overturned like an empty pot. But one day it so happened that the Buddha walked into a gathering of ascetics in Udumbarika Park where Nigrodha was with many other wandering philosophers. 

A Conversation between the Buddha and Nigrodha 

Nigrodha offered the Buddha to discuss the principles of the Eightfold Path of the cessation of suffering. However the Buddha replied evasively: “My Dhamma is difficult for those who follow other rules, other teachings. Let us rather discuss the path of asceticism followed by those who gathered here. What is it?  

The ascetic walks naked, has behaviour free of the rules of society, does not accept food offerings under conditions which can confuse his mind, sleeps on an uncomfortable or painful bed, chooses to be attached to one posture or one way of behaviour, eats from once a day to once a fortnight. And so, Nigrodha, such asceticism can stain the mind. 

How can such asceticism that we all follow stain the mind? 

“Nigrodha, when an ascetic becomes complacent and boasts about his newfound powers — that is a stain; when he rises above others, despising them, or becomes frivolous — he stains his own mind. The same complacency, contempt for others and intoxication with success can arise in an ascetic who has received recognition, who is generously endowed. 

There is also a stain that arises as a result of the ascetic deciding to separate food into pure and impure. Aversion arises in him to food that he considers impure and to people who eat that food. Greed and desire for food which he considers pure also arise in him.

There is the stain of envy of those people who, leading a worldly life, receive honor and recognition which the ascetic himself would like to have. In the same way, he is envious and hostile towards other ascetics.  

An ascetic with a stained mind is indifferent to the instructions of the Awakened Ones, therefore he can be confused by false teachings and cultivate all kinds of vices in himself — from stinginess to cruelty. 

If, Nigrodha, the ascetic avoids these vices, does not rise above others, does not experience intoxication, does not fall into complacency, envy, hostility or greed, his mind is purified to some extent.” 

“What would be deeper purification?”

Deeper purification, Nigrodha, which does not allow the mind to fall into the lower realms but raises the mind to the higher realms of existence are four vows: refrain from harm to sentient beings, refrain from theft and appropriation, refrain from lies, cessation of engagement in the activity of the senses. These four vows allow one to overcome the five obstacles: ill-will, apathy, restlessness, greed and doubt (about the five obstacles in more detail see Samahhyaphala Sutta, Digha Nikaya 2).

Having overcome the five obstacles, the ascetic develops the brahmaviharas - the Immeasurable Feelings: friendliness, joy from contact with virtuous people, compassion, serene peace (for more on brahmavihara see Tevidzhdzha Sutta, Digha Nikaya 13)

But even this purification will not be the highest, Nigrodha.” 

“What is the highest purification?”

“When an ascetic has purified his mind in the manner described earlier, he remembers his previous lives and experiences. He thus becomes unattached to his present experience and birth (see Brahmajala Sutta, Digha Nikaya 1). But even this purification will not be entirely complete.”

“What is complete purification?”

“A completely purified mind captures with Divine Vision how beings leave one form and incarnate in another — to the Divine Eye, it is clear what the consequences of good deeds are, what are the consequences of bad deeds, how good deeds lead to liberation, how bad deeds lead to rebirth in the lower realms of existence. This perfect view is available to the followers of the Noble Path of the cessation of suffering, it is the fruit of the Path.” 

Upon hearing the instructions of the Buddha, Nigrodha was depressed and dejected, since guilt weighed heavily upon him for the ill-considered and boastful words with which he had previously tried to rise above the Blessed One. Finding the courage, he admitted his wrongdoing and the Buddha accepted his apology. Then the Buddha compassionately told those present that he teaches his Dhamma to a person who admits his errors, who wishes to purify the mind. Further, the Buddha explained to the ascetics that he does not seek to attract disciples or the attainment of fame. He invited all the ascetics to continue observing what is good in their teaching and statutes, but to abolish and cease those actions which are dictated by delusion and ignorance. To that end He preaches, to cease the actions of bad dhammas hiding behind the noisy disputes that take place in gatherings. 

However, the ascetics sat dejected and distressed because Mara had taken possession of their hearts. Therefore no one present took Refuge in the Dhamma. 

Conclusion

Thanks to the Buddha’s explanation, Nigrodha managed to repent his complacency, but the high position he occupied among ascetics kept him from becoming a disciple of the Blessed One.

The Buddha’s sermon to Nigrodha covers the understanding of the law of kamma (karma). However, the Buddha does not preach either the Four Truths of the Noble Path or the Seven Factors of Awakening (about them see Mahasatipatthana Sutta, Digha Nikaya 22), nor the description of the jhanas (the four stages of concentration, see Samannyaphala Sutta, Digha Nikaya 2), nor the Four stages of attaining Arhatship (stream-entry, return one last time, non-return and Arhatship) nor the Teaching about the interdependent origination of suffering (see Mahanidana Sutta, Digha Nikaya 15). It is clear that correct comprehension of these Teachings depends on a deep understanding of the law of kamma.