AN9.3 — Meghiyasutta
At one time, the Blessed One was staying at Cālikā on the Cālikā mountain.
At that time, Venerable Meghiya was the Blessed One's attendant.
Then Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. While standing to one side, Venerable Meghiya said to the Blessed One, I wish, venerable sir, to enter the village for alms.
Now, Meghiya, do as you think fit.
Then Venerable Meghiya, in the morning, having dressed and taken his bowl and robe, entered the village for alms.
Having walked for alms in the village and returned after the meal, he approached the bank of the Kimikāḷā river.
Venerable Meghiya, while walking and wandering along the bank of the Kimikāḷā river, saw a delightful and charming mango grove.
Seeing it, he thought, This delightful and charming mango grove is suitable for a son of good family desiring meditation. If the Blessed One would allow me, I would go to this mango grove for meditation.
Then Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, Venerable Meghiya said to the Blessed One, Here, venerable sir, in the morning, having dressed and taken my bowl and robe, I entered the village for alms.
Having walked for alms in the village and returned after the meal, I approached the bank of the Kimikāḷā river.
I saw, venerable sir, while walking and wandering along the bank of the Kimikāḷā river, a delightful and charming mango grove.
Seeing it, I thought, This delightful and charming mango grove is suitable for a son of good family desiring meditation. If the Blessed One would allow me, I would go to this mango grove for meditation.
If the Blessed One would allow me, I would go to that mango grove for meditation.
Wait, Meghiya. Stay here until another disciple arrives.
For the second time, Venerable Meghiya said to the Blessed One, The Blessed One, venerable sir, has nothing further to do, nothing to add to what has been done.
But I, venerable sir, have something further to do, something to add to what has been done.
If the Blessed One would permit me, I would go to that mango grove for meditation.
Wait, Meghiya, until another disciple comes.
For the third time, Venerable Meghiya said to the Blessed One, Venerable sir, the Blessed One has nothing more to do, nothing to add to what has been done. But I still have work to do, I have something to add to what has been done. If the Blessed One would permit me, I would go to that mango grove for meditation.
Meghiya, what can we say to someone who speaks of meditation? Go when you think the time is right.
Then Venerable Meghiya rose from his seat, paid homage to the Blessed One, and departed for the mango grove. Arriving there, he entered the grove and sat down for the day's meditation at the foot of a tree.
While dwelling in that mango grove, three evil, unwholesome thoughts frequently arose in Venerable Meghiya's mind: thoughts of sensual desire, thoughts of ill-will, and thoughts of harming.
Then Venerable Meghiya thought, It is indeed wonderful, it is indeed marvelous. We have gone forth from the household life out of faith, yet we are still assailed by these three evil, unwholesome thoughts: thoughts of sensual desire, thoughts of ill-will, and thoughts of harming.
Then Venerable Meghiya went to the Blessed One, paid homage to him, and sat down to one side. Sitting there, Venerable Meghiya said to the Blessed One, Here, venerable sir, while dwelling in that mango grove, three evil, unwholesome thoughts frequently arose in my mind: thoughts of sensual desire, thoughts of ill-will, and thoughts of harming. I thought, It is indeed wonderful, it is indeed marvelous. We have gone forth from the household life out of faith, yet we are still assailed by these three evil, unwholesome thoughts: thoughts of sensual desire, thoughts of ill-will, and thoughts of harming.
Meghiya, for the mind's release to mature, five things lead to its maturity. What five? Here, Meghiya, a disciple has a good friend, a good companion, a good comrade. This is the first thing that leads to the maturity of the mind's release.
Furthermore, Meghiya, a disciple is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains in the training rules he has undertaken.
This is the second factor that leads to the maturity of liberation of mind, Meghiya.
Furthermore, Meghiya, a disciple gains at will, without trouble or difficulty, talk that is conducive to opening up the mind, such as talk on wanting little, contentment, seclusion, non-association, arousing energy, virtue, concentration, wisdom, liberation, and the knowing and vision of liberation.
This is the third factor that leads to the maturity of liberation of mind, Meghiya.
Furthermore, Meghiya, a disciple dwells with energy aroused for the abandoning of unwholesome states and the acquiring of wholesome states, strong, firm in exertion, not laying down the burden in wholesome states.
This is the fourth factor that leads to the maturity of liberation of mind, Meghiya.
Furthermore, Meghiya, a disciple is wise, endowed with wisdom that leads to the penetration of the noble truths, that is noble, penetrating, and leading to the complete destruction of suffering.
This is the fifth factor that leads to the maturity of liberation of mind, Meghiya.
It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will be virtuous, ... will train in the training rules he has undertaken.
It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will gain at will, without trouble or difficulty, talk that is conducive to opening up the mind, such as talk on wanting little, ... the knowing and vision of liberation.
It is to be expected, Meghiya, that a disciple with a good friend, a good companion, a good comrade, will be wise, endowed with wisdom that leads to the penetration of the noble truths.
Moreover, Meghiya, a disciple should, based on these five factors, further develop four things:
The perception of unattractiveness should be developed to abandon lust, goodwill should be developed to abandon ill-will, mindfulness of breathing should be developed to cut off thoughts, and the perception of impermanence should be developed to eradicate the conceit I am.
For one who perceives impermanence, Meghiya, the perception of non-self is established.
The perception of non-self achieves the eradication of the conceit I am in this very life, which is Nibbana.