MN124: Bākulasutta - With Bakkula
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn124:1.1So I have heard.Bakkula is depicted as an exponent of austerity who goes significantly beyond the norm in the early texts. According to the commentary, this sutta was added by the Elders at the Second Council, a century after the Buddha’s passing. This is supported by the lack of mention of where the Buddha is staying; by the advanced age of Bakkula; and by multiple textual indications. Bakkula apparently represents an ideal among a certain wing of the Saṅgha at that time. His verses in the Theragāthā, however, are simple and free from this severity (Theragatha 3 verses 225 - ). At one time Venerable Bakkula was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
mn124:2.1Then the naked ascetic Kassapa, an old friend of Bakkula in the lay life, approached him, and exchanged greetings with him.The phrase purāṇagihisahāya (“old friend from the lay life”) appears only here and at SN41.9 verse 1. There it is also said of a naked ascetic (acela) called Kassapa, which cannot be a coincidence. In that case he, as the former friend of the householder Citta, is the one interrogated, in a discourse set while the Buddha was still alive. The events of the present discourse happened many decades after the Buddha’s death, so it seems likely Kassapa was introduced as a conventional foil for Bakkula. Several such individuals named Kassapa are found in Pali, and their stories are conflated (DN8, SN12.17, SN41.9). When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula,
“Reverend Bakkula, how long has it been since you went forth?”
mn124:3.2“It has been eighty years, reverend.”One may “go forth” at fifteen or “when old enough to scare crows” (Khandaka 1 verse 440 - ), so he is probably over ninety here.
mn124:3.3“But in these eighty years, how many times have you had sex?”
mn124:3.4“You shouldn’t ask me such a question. Rather, you should ask me this: ‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’”
mn124:3.8“But in these eighty years, how many times have sensual perceptions ever arisen in you?”This repetition is found in the PTS and BJT editions, but missing from MS and King of Siam editions.
mn124:3.9“In these eighty years, I don’t recall that any sensual perception has ever arisen in me.”
mn124:3.10This we remember as an incredible and amazing quality of Venerable Bakkula.According to the commentary, these responses were added by the Elders, representing praise of Bakkula’s austerities by the successful rigorist party at the Second Council. This is supported by several considerations. First, the commentators would rather claim something is early, so when they say it was added later it likely comes from a genuine tradition. Second, the refrains are in plural. Third, the refrains, and the statements of Bakkula that they answer, lack the close -ti indicating a direct quote. Fourthly, they continue after the conversation with Kassapa has concluded. The refrains are also found in the Chinese parallel. This shows how comparing different versions of a sutta can take us back only to the point where the texts diverge, which was some time after the Second Council. Thus a shared feature might have been added a century or more after the Buddha.
mn124:4-5.1“In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.”
mn124:4-5.3This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:6.1“In these eighty years, I don’t recall that any thought of sensuality … ill will … or cruelty has ever arisen in me.”
mn124:7-8.3This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:9.1“In these eighty years, I don’t recall accepting a robe from a householder …From a discussion of mental purity, Bakkula proceeds to list a series of details of conduct, which are not morally reprehensible, but which illustrate his extreme commitment to austerity.
Accepting a robe from a householder implies enjoying the spoils of wealthy donors. Austere monks wore robes made of cast-off rags. Compare the story of Ānanda at MN52:16.1 = AN11.16 verse 11, or at Khandaka 21 verse 35 - , where he explained that after accepting quality robes, they were shared and reused.
This sutta can be seen as representing one of the disputing factions at the Second Council (Khandaka 22). The Saṅgha was divided between “rigorists” who advocated a more austere monastic life, and “laxists” who wanted to take a more relaxed attitude to discipline. The Second Council decided ten points of Vinaya in the rigorists’ favor, the most important of which was whether monastics could use money. Bakkula represents a rigorist position so extreme that if it were followed generally it would undermine the very existence of the Saṅgha. His severity, which even exceeds that of Mahākassapa, is implicitly contrasted with the gentle and accommodating spirit of Ānanda. cutting a robe with a knife …The following items echo the Buddha’s concern at MN122:2.8, where many monastics, including Ānanda, had gathered for making robes.
Note that most of these items are missing from the Chinese parallel at MA 34. sewing a robe with a needle … dying a robe … sewing a robe during the robe-making ceremony … wandering to look for robe material for my companions in the spiritual life when they are making robes …This case is discussed in Bhikkhu Pacittiya 46. It is normally forbidden to visit other families on the way to a meal invitation, but a special exemption is granted for the times of giving and making robes. accepting an invitation …Bakkula would eat only food collected on alms-round, refusing to eat a meal by invitation in a lay person’s home. having such a thought: ‘If only someone would invite me!’ … sitting down inside a house …This is allowed, but might sometimes get a monastic unwillingly involved in lay affairs (Bhikkhu Pacittiya 43). eating inside a house … getting caught up in the details of female’s appearance …This refers to the practice of sense restraint (MN27:15.1). teaching a female, even so much as a four line verse …Bhikkhu Pacittiya 7 forbids teaching up to five or six lines to someone of the opposite sex, unless there is a chaperone present. going to the nuns’ quarters …This is stricter than Bhikkhu Pacittiya 32, which forbids going to the nuns’s quarters for the purpose of giving the fortnightly instruction, with several exceptions noted. teaching the nuns …At MN146:3.3, the Buddha encourages Nandaka to teach the nuns; indeed the Vinaya says that a monk should agree to teach the nuns (Khandaka 20 verse 9 - ), and in addition should go to the assistance of nuns (Khandaka 3 verse 23 - ). Compare Bhikkhu Pacittiya 24, which forbids teaching nuns for the sake of material profits. teaching the trainee nuns … teaching the novice nuns … giving the going forth …Presumably Bakkula wished to avoid the responsibility of taking on students. If this practice was universally adopted, the Saṅgha could not survive. giving the ordination … giving dependence … being looked after by a novice … bathing in the sauna …Allowed for health at Khandaka 15 verse 80 - . bathing with bath powder …“Bath powder” (cuṇṇa) was in regular use (Khandaka 1 verse 261 - ), but was sometimes considered sensual (Khandaka 20 verse 185 - ). looking for a massage from my companions in the spiritual life …Massaging was done for health and by respect (Khandaka 12), but was often problematic, as it could be sexually arousing (Bhikkhu Saṅghadisesa 1 verse 189) or even dangerous (Bhikkhu Parajika Pj 3 verse 112 - ). At one point the Buddha forbade massages for monks (Khandaka 15 verse 7 - ) and nuns (Bhikkhuni Pacittiya 90), although he allowed monks a “broad-handed” massage (Khandaka 15 verse 11 - ). being ill, even for as long as it takes to pull a cow’s udder …Bakkula was said to be the foremost monk in good health (AN1.226 verse 8), an accolade that must have been added after his passing away. In later texts, he is often remembered for this (Tha Ap 398, Mil 5.5.3; Mahāprajñāpāramitāśāstra 8.2.3.3, Divyāvadāna 253.020). It would seem he mentions it here because many of the other items are allowed for the sake of health. It may happen that something such as a massage, which has a genuine health purpose, can become an indulgence. being presented with medicine, even as much as a bit of yellow myrobalan …Allowed as medicine at Khandaka 6 verse 10 - . leaning on a leaning-board …Allowed at Khandaka 16 verse 170. This was a wooden plank that was leaned against the wall as a simple backrest. preparing a cot …”A simple bed was allowed (Bhikkhu Pacittiya 16), but Bakkula slept on the ground.
mn124:30-36.8This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:37.1“In these eighty years, I don’t recall commencing the rainy season residence within a village.”
mn124:37.2This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:38.1“Reverend, for seven days I ate the nation’s almsfood as a debtor.Said by Mahākassapa at SN16.11 verse 13. The idea is that while still unenlightened, one is accruing “debt” by taking alms food offered in faith. But the arahant, as a “worthy one”, is cleared of all debts. Then on the eighth day I became enlightened.”
mn124:38.3This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:39.1“Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?” And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
mn124:39.3Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
mn124:39.4He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected.
mn124:40.1Then some time later Venerable Bakkula, taking a latchkey, went from dwelling to dwelling, saying,The “latchkey” (avāpuraṇa) was a universal key inserted into outside doors to lift the bolt within (SN22.90, AN9.11 verse 2). He took it to access the inner dwellings in the monastery to make his announcement. “Come forth, venerables, come forth! Today will be my full extinguishment.”
mn124:40.3This too we remember as an incredible and amazing quality of Venerable Bakkula.
mn124:41.1And Venerable Bakkula became fully extinguished while seated right in the middle of the Saṅgha.
mn124:41.2This too we remember as an incredible and amazing quality of Venerable Bakkula.
1Evaṁ me sutaṁ — ekaṁ samayaṁ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho acelakassapo āyasmantaṁ bākulaṁ etadavoca:
2"Kīvaciraṁ pabbajitosi, āvuso bākulā"ti?
"Asīti me, āvuso, vassāni pabbajitassā"ti.
"Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito"ti?
"Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito’ti.
Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ: ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ kāmasaññā uppannapubbā’"ti?
"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ".
3"Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (1)
4"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ … pe … vihiṁsāsaññaṁ uppannapubbaṁ".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (2–3.)
5"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṁ uppannapubbaṁ".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (4)
6"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ … pe … vihiṁsāvitakkaṁ uppannapubbaṁ".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (5–6.)
7"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṁ sāditā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (7)
8"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṁ chinditā … pe … dhārema". (8)
9"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā … pe … nābhijānāmi rajanena cīvaraṁ rajitā … nābhijānāmi kathine cīvaraṁ sibbitā … nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā … nābhijānāmi nimantanaṁ sāditā … nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ: ‘aho vata maṁ koci nimanteyyā’ti … nābhijānāmi antaraghare nisīditā … nābhijānāmi antaraghare bhuñjitā … nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ … nābhijānāmi bhikkhunupassayaṁ upasaṅkamitā … nābhijānāmi bhikkhuniyā dhammaṁ desitā … nābhijānāmi sikkhamānāya dhammaṁ desitā … nābhijānāmi sāmaṇeriyā dhammaṁ desitā … nābhijānāmi pabbājetā … nābhijānāmi upasampādetā … nābhijānāmi nissayaṁ dātā … nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā … nābhijānāmi jantāghare nhāyitā … nābhijānāmi cuṇṇena nhāyitā … nābhijānāmi sabrahmacārīgattaparikamme vicāritā … nābhijānāmi ābādhaṁ uppannapubbaṁ, antamaso gaddūhanamattampi … nābhijānāmi bhesajjaṁ upaharitā, antamaso haritakikhaṇḍampi … nābhijānāmi apassenakaṁ apassayitā … nābhijānāmi seyyaṁ kappetā".
"Yampāyasmā … pe … dhārema". (9–33.)
10"Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṁ upagantā".
"Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṁ upagantā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (34)
11"Sattāhameva kho ahaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ; atha aṭṭhamiyaṁ aññā udapādi.
Yampāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṁ bhuñji; atha aṭṭhamiyaṁ aññā udapādi idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema. (35)
12Labheyyāhaṁ, āvuso bākula, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan"ti. Alattha kho acelakassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ.
Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
"Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṁ ahosi.
13Atha kho āyasmā bākulo aparena samayena avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: "abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī"ti.
"Yampāyasmā bākulo avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṁ bhavissatī’ti, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema". (36)
14Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi.
"Yampāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhāremā"ti. (37)
Bākulasuttaṁ niṭṭhitaṁ catutthaṁ.