TIṀSA SUTTA: DISCOURSE TO THIRTY MONKS
At one time, the Buddha was staying at Rajagaha, in the Bamboo Grove near the Squirrels’ Feeding Place.
Then thirty monks from Pāvā, all forest dwellers, all alms round goers, all users of dust-heap clothes, all triple robe wearers, all still with fetters, went to the Buddha. On arrival, they paid homage to the Buddha and sat to one side.
[It is said in the Buddhist commentaries that this group of thirty forest-dwelling monks was the group of thirty princes who met the Buddha soon after the enlightenment and were ordained as monks. The Buddha was on His way from Varanasi to Rajagaha to meet King Bimbisāra. As the thirty princes were going around looking for a prostitute hired by them who had vanished having stolen their ornaments, they happened to meet the Buddha. The Buddha asked them whether looking around for a thieving prostitute or looking for themselves was more important. Then they listened to the Buddha’s teaching and ordained as Buddhist monks.]
Then, this thought occurred to the Buddha: “These thirty monks from Pava, all forest dwellers, all alms round goers, all users of dust-heap clothes, all triple robe wearers, all still with fetters. What if I were to teach them the Dhamma in such a way that while they are still seated on these very seats, their minds will be freed from fermentations through non-clinging?”
Then, the Buddha addressed the monks: “Monks.”
“Yes, Venerable Sir.” The monks replied.
Then, the Buddha said: “ With an inconceivable beginning is this cycle of birth and death. A beginning point is indiscernible, though beings hindered by ignorance and fettered by craving, are roaming and wandering on.”
“What do you think, monks? Which is greater, the flowing stream of blood that you have shed from having your heads cut off as you roamed and wandered on through this long journey or the water in the four great oceans?”
“Venerable Sir, as we understand the Dhamma as taught by the Blessed One, this flowing stream of blood that we have shed from having our heads cut off as we roamed and wandered on through this long journey, is greater than the water in the four great oceans.”
“What is the reason for this? Monks, With an inconceivable beginning, is this cycle of birth and death. A beginning point is indiscernible, though beings hindered by ignorance and fettered by craving, are roaming and wandering on.”
“For such a long time, monks, you have experienced stress, experienced pain, experienced loss, swelling the graveyards. Monks, this should be enough to become disenchanted with all formations, enough to become dispassionate towards them, enough to be liberated from them.”
This is what the Buddha said. Satisfied, the monks delighted in the words of the Buddha.
While this exposition was being given, the minds of the thirty monks from Pāvā were freed from fermentations through non-clinging.
In the Tiṁsa sutta, the Buddha has given a sermon to a group of thirty forest-dwelling monks whom the Buddha knew were not yet as enlightened as Arahants. According to the Buddhist commentaries, though still not fully enlightened, all the thirty monks had already attained other supra mundane stages of enlightenment such as Stream Enterer (Sotāpañña), Once Returner (Sakadāgāmi), and Non-Returner (Anāgāmi). The Buddha intended to help them eradicate all mental defilements and become fully enlightened as they were still seated near the Buddha. The Buddha has focused the sermon on the immense suffering (dukkha) that sentient beings experience during their endless journey through the beginningless cycle of birth and death (samsāra). The Buddha has referred in particular to the bloodshed that one may have suffered while being born as an animal and during human lives due to various unwholesome actions. As the Buddha has told the thirty monks, a genuine reflection on the suffering one has to endure through the endless cycle of birth and death should be enough for one to become disenchanted and to work with diligence to liberate from suffering and the repeated cycle of birth and death (samsāra).
- This is another sutta that speaks of the infinity of Samsarā. Lord Buddha spoke about the unfound beginning and how we suffered in various bodies. Thanks to this speech, the 30 bhikkhus became arahants at the same time.
- Those who were sotāpanna and sakadagamin must have probably been thinking, “What is the use of following the distorted sanna of Kāma Loka to obtain sensual pleasures? We have been doing this for infinite times and we have never been able to maintain long-term happiness (Annica) and we have remained helpless (Anatta), suffering in the Apayas as animals and other beings(Dukkha).”
- Those who were anagamis probably thought, “What is the point of following the distorted sanna of rupa and arupa loka to enjoy jhanic pleasures? For infinite times we have been doing this but finally, we fell into the belly of a cow, goat, or human in the Kāma loka.” All 30 bhikkhus discovered that there is no refuge in the 31 kingdoms.
- For more explanations read Sotapanna Stage via Understanding Perception (Saññā)