Tipitaka Studies 12: The Mahali Sutta — Why Miracles are Not the Goal of Enlightenment
Introduction: The True Purpose of Meditation
In Buddhist studies, a recurring question often arises regarding the scope and objective of meditation: “What is the true purpose of concentration?” The Mahali Sutta provides a definitive answer. It clearly delineates the boundary between “Psychic Powers” (supernatural abilities) and “Spiritual Liberation,” establishing that the two are distinct. In Buddhism, the definition of a perfected human being transcends the ability to see spirits or hear divine sounds.
1. Prologue in Vesali: Doubts Regarding Divine Sight and Sound
The events of this discourse took place at the Gabled Hall in the Great Forest near the city of Vesali. A Licchavi prince named Mahali (also known as Otthaddha) approached the Buddha to inquire about Sunakkhatta, a former attendant who had left the monkhood.
The core issue was Sunakkhatta’s claim that through meditation, he could see “Divine Forms” that were beautiful and pleasant, yet he remained unable to hear “Divine Sounds”. Mahali wondered if these divine sounds actually existed or if they were merely a figment of the imagination.
2. The Buddha’s Response: Mental Training and Focused Concentration
The Buddha confirmed that divine sounds are real, not empty hallucinations. He explained that Sunakkhatta’s inability to hear them was a result of his specific technical approach to meditation:
- One-sided Concentration: Sunakkhatta focused his mental training solely on “Seeing Forms” (Divine Eye/Tipkhayakkhu).
- Principle of Causality: The Buddha explained that mental training is goal-oriented. If a practitioner trains only to hear, they will hear but not see. If they train for both, they will perceive both.
This response highlights that such abilities are merely the results of a technical “Mental Training” process, dependent on specific causes and the direction of one’s focus.
3. Dismantling Myths: Miracles are Not the Goal of the Holy Life A pivotal shift in the dialogue occurred when Mahali mistakenly assumed that attaining divine sight and hearing was the ultimate goal of Buddhist monkhood. The Buddha immediately countered this:
“Mahali, it is not for the sake of realizing these meditative attainments that monks live the holy life under me”.
He pointed out that there are “Higher and More Refined States” which constitute the true objective—the attainment of the Four Noble Fruits:
- Sotapanna (Stream-Enterer): One who has entered the stream of Dhamma, cutting the first three fetters and being no longer subject to rebirth in lower realms.
- Sakadagami (Once-Returner): One who has significantly weakened greed, hatred, and delusion, returning to this world only once more.
- Anagami (Non-Returner): One who has cut the five lower fetters and will attain final Nirvana in the Pure Abodes (Brahma world).
- Arahant (Worth One): One who has completely eradicated all mental fermentations (defilements) and achieved liberation through both heart and wisdom.
4. The Noble Eightfold Path: The Systematic Way to Perfection
Since the goal is mental purity rather than psychic power, the Buddha presented the Noble Eightfold Path as the systematic method for reaching that goal. This path—ranging from Right View to Right Concentration—is a structured process of self-development to realize the ultimate truth.
5. Life vs. Body: Wisdom Beyond Conventional Labels
Toward the end of the discourse, the Buddha addressed a prominent philosophical debate of the time: “Is the Soul (Jiva) the same as the Body (Sarira), or are they different?”. He did not answer with mere logic but through the lens of meditative experience.
He stated that a practitioner who develops the mind through the Four Jhanas (meditative absorptions) and attains insight-knowledge transcends these binary questions. Once the mind is liberated, it no longer clings to conventional labels of “soul” or “body”.
Conclusion: True Knowledge and Conduct
The Mahali Sutta lays the conceptual foundation for modern Buddhists to realize that a “perfect person” in Buddhism is not a sorcerer who flies or speaks with spirits, but someone who is complete in “Vijja” (Knowledge of the Noble Truths) and “Carana” (Exemplary Conduct).
True meditation practice is not about seeking excitement from psychic phenomena, but about refining oneself for permanent freedom from suffering. As emphasized by the Buddha, spiritual liberation is far greater and more refined than any supernatural miracle.
