“Tuccho Pothila’’ - Venerable Empty-Scripture¹

In the time of the Buddha there was a monk known as Tuccho Pothila. Tuccho Pothila was very learned, thoroughly versed in the scriptures and texts. He was so famous that he was revered by people everywhere and had eighteen monasteries under his care. When people heard the name ''Tuccho Pothila'' they were awe-struck and nobody would dare question anything he taught, so much did they revere his command of the teachings. Tuccho Pothila was one of the Buddha's most learned disciples.

One day he went to pay respects to the Buddha. As he was paying his respects, the Buddha said, ''Ah, hello, Venerable Empty Scripture!''... just like that! They conversed for a while until it was time to go, and then, as he was taking leave of the Buddha, the Buddha said, ''Oh, leaving now, Venerable Empty Scripture?''

That was all the Buddha said. On arriving, ''Oh, hello, Venerable Empty Scripture.'' When it was time to go, ''Ah, leaving now, Venerable Empty Scripture?'' The Buddha didn't expand on it, that was all the teaching he gave. Tuccho Pothila, the eminent teacher, was puzzled, ''Why did the Buddha say that? What did he mean?'' He thought and thought, turning over everything he had learned, until eventually he realized... ''It's true! Venerable Empty Scripture - a monk who studies but doesn't practice.'' When he looked into his heart he saw that really he was no different from lay people. Whatever they aspired to he also aspired to, whatever they enjoyed he also enjoyed. There was no real samana² within him, no truly profound quality capable of firmly establishing him in the Noble Way and providing true peace.

So he decided to practice. But there was nowhere for him to go to. All the teachers around were his own students, no-one would dare accept him. Usually when people meet their teacher they become timid and deferential, and so no-one would dare become his teacher.

Finally he went to see a certain young novice, who was enlightened, and asked to practice under him. The novice said, ''Yes, sure you can practice with me, but only if you're sincere. If you're not sincere then I won't accept you.'' Tuccho Pothila pledged himself as a student of the novice.

The novice then told him to put on all his robes. Now there happened to be a muddy bog nearby. When Tuccho Pothila had neatly put on all his robes, expensive ones they were, too, the novice said, ''Okay, now run down into this muddy bog. If I don't tell you to stop, don't stop. If I don't tell you to come out, don't come out. Okay... run!''

Tuccho Pothila, neatly robed, plunged into the bog. The novice didn't tell him to stop until he was completely covered in mud. Finally he said, ''You can stop, now''... so he stopped. ''Okay, come on up!''... and so he came out.

This clearly showed that Tuccho Pothila had given up his pride. He was ready to accept the teaching. If he wasn't ready to learn he wouldn't have run into the bog like that, being such a famous teacher, but he did it. The young novice, seeing this, knew that Tuccho Pothila was sincerely determined to practice.

When Tuccho Pothila had come out of the bog, the novice gave him the teaching. He taught him to observe the sense objects, to know the mind and to know the sense objects, using the simile of a man catching a lizard hiding in a termite mound. If the mound had six holes in it, how would he catch it? He would have to seal off five of the holes and leave just one open. Then he would have to simply watch and wait, guarding that one hole. When the lizard ran out he could catch it.

Footnotes

...¹

An informal talk given at Ajahn Chah's kuti, to a group of lay people, one evening in 1978

...samana²

One who lives devoted to religious practices. The term is used also to refer to one who has developed a certain amount of virtue from such practices. Ajahn Chah usually translates the term as ''one who is peaceful.''

...ñānadassana³

Literally: knowledge and insight (into the Four Noble Truths).

... Mind⁴

One of the four foundations of mindfulness: body, feeling, mind, and dhammas.

...kāmachanda⁵

Kāmachanda: Sensual desire, one of the five hindrances, the other four being ill will, doubt, restlessness and worry, and doubt.

...khandhas⁶

The five khandhas, or ''heaps'': form, feeling, perception, conception, and consciousness.

...sīla-dhamma⁷

Sīla-dhamma: The practice of virtue.

... Wisdom⁸

Sīla, samādhi, paññā.