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The Madhyama Āgama (Middle-Length Discourses) Volume II

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THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME II

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BDK English Tripiṭaka Series THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME II

(Taishō Volume 1, Number 26) Edited by

Bhikkhu Anālayo and Roderick S. Bucknell BDK America, Inc. 2020

Copyright © 2020 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2020

ISBN: 978-1-886439-75-7

Library of Congress Catalog Card Number: 2013943512 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

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Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2019, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

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Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

Contents A Message on the Publication of the English Tripiṭaka NUMATA Yehan v Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translation Editors' Introduction Bhikkhu Anālayo and Roderick S. Bucknell xv The Madhyama Āgama (Middle-length Discourses), Volume II Division 7. On King Long Life Span 72. The Discourse on the History of King Long Life Span 3 73. The Discourse on Devas 74. The Discourse on Eight Thoughts 75. The Discourse on the Path to Pure Imperturbability 76. The Discourse at Ukkācelā 77. The Discourse on Three Clansmen at Sāketa 78. The Discourse on Brahmā's Invitation to the Buddha 79. The Discourse on the Existence of Higher Devas 80. The Discourse on Cloth for Robes 81. The Discourse on Mindfulness of the Body 82. The Discourse on [Hearing the Sound of] Crickets 83. The Discourse on the Drowsiness of a Highly Regarded Elder 84. The Discourse on Being without Thorns 85. The Discourse on the True Person 86. The Discourse Explaining the Bases 32 37 44 50 54 65 75 87 99 114 122 125 128 132 Division 8. On Blemishes 87. The Discourse on Defilements 88. The Discourse on the Quest for the Dharma 89. The Discourse on a Monk's Request 90. The Discourse on Knowledge of the Dharma 151 167 175 180 xi

Madhyama Āgama (Middle-length Discourses), Volume II 91. The Discourse on Cunda's Inquiry about Views 92. The Discourse on the Simile of Blue and White Lotuses 183 188 93. The Discourse on a Brahmin [Practitioner of] Purification by Bathing 191 94. The Discourse on the Monk Kālaka 95. The Discourse on Maintaining [Wholesome] States 96. The Discourse on Absence 196 200 202 Division 9. On Causality 97. The Great Discourse on Causality 98. The Discourse on the Establishments of Mindfulness 99. The [First] Discourse on the Mass of Dukkha 100. The [Second] Discourse on the Mass of Dukkha 101. The Discourse on the Higher State of Mind 102. The Discourse on Thoughts 103. The Discourse on the Lion's Roar 104. The Discourse in the Udumbara [Forest] 105. The Discourse on Wishes 106. The Discourse on Perception 205 226 237 246 253 259 264 270 290 293 Division 10. On the Forest 107. The [First] Discourse on the Forest 108. The [Second] Discourse on the Forest 109. The [First] Discourse on Examining One's Own Mind 110. The [Second] Discourse on Examining One's Own Mind 111. The Discourse on Fulfilling the Holy Life 112. The Discourse Spoken at Anupiya 113. The Discourse on the Root of all Phenomena 114. The Discourse on Uddaka [Rāmaputta] 115. The Discourse with the Simile of the Honeyball 116. The Discourse Spoken to Gotamī 295 299 302 304 306 312 321 323 324 332 Division 11. The [First] Great Division 117. The Discourse on Delicate [Upbringing] 118. The Discourse on the Elephant 119. The Discourse on the Grounds for Speaking 120. The Discourse on a Teaching about Impermanence 121. The Discourse on the Invitation Ceremony (Pavāraṇā) 343 346 349 352 354 xii

Contents 122. The Discourse at Campā 123. The Discourse on the Renunciant Soṇa Kolivīsa 124. The Discourse on Eight Obstacles 125. The Discourse on Poverty 126. The Discourse on Engaging in Sensual Pleasures 127. The Discourse on Fields of Merit 128. The Discourse on Male Lay Disciples 129. The Discourse on the Enemy 130. The Discourse on Teaching Dhammika 131. The Discourse on Overcoming Māra 358 364 370 374 378 383 385 391 395 403 Notes 417 Bibliography 447 Index 451 A List of the Volumes of the BDK English Tripiṭaka (First Series) 485 xiii

As an act of Dhammadāna, Bhikkhu Anālayo has waived payment for the translation of The Madhyama Āgama (Middle-length Discourses), Volumes II-IV.

Introduction to Madhyama Āgama

(Middle-length Discourses)

Volume II

This volume represents the second installment of the Madhyama Āgama (Middle-length Discourses) in the BDK English Tripiṭaka (First Series). Volume I of this translation appeared in 2013; now, after three further years of work, translation of the remaining three volumes has been accomplished. The general introduction to Volume I by then-Editor-in-Chief Marcus Bingen heimer (pp. xv-xxviii) provides essential background information on topics such as the genre of textual collections referred to as Āgamas and Nikāyas; the Madhyama-āgama in particular; the circumstances in which the Madhyamaāgama came to be translated from the Indic source language into Chinese in the fourth century C.E., yielding the text titled Zhong ahan jing (number 26 in the Taishō edition of the Chinese Tripiṭaka); and, early in the twenty-first century, the first stage of this project, which will yield a complete English translation of the Chinese version.

This subsidiary introduction to Volume II clarifies certain details regarding the transition from the first stage of the translation process to this second and final stage. The introduction to Volume III will discuss the Pāli parallels to the discourses of the Madhyama-āgama, and the introduction to Volume IV the divisions of the Madhyama-āgama.

Four Volumes, Two

Translation Teams

The collection called Madhyama-āgama comprises two hundred and twentytwo discourses grouped somewhat irregularly into eighteen divisions. The first seventy-one of these discourses, which make up divisions 1 to 6, are translated in Volume I (see Vol. I, Contents, pp. xi-xiii). The remaining one hundred and fifty-one discourses are in Volume II (divisions 7-11), Volume III (divisions 11-14), and Volume IV (divisions 15-18).

Madhyama Āgama (Middle-length Discourses), Volume II

The translation and editorial work for Volume I was done by a team of eight people (for details see Vol. I, Introduction, p. xxv). For Volumes II to IV the work was done by five of the eight translators and editors who worked on the first volume: Marcus Bingenheimer, William Chu, and Shi Chunyin, along with Bhikkhu Anālayo and Roderick S. Bucknell, who shared the role of overall editors. One of the editors' main tasks was to check closely all of the draft translations for accuracy, consistency of terminology, and appropriate style, and to revise them wherever this was deemed necessary.

Although care has been taken to ensure that Volumes II to IV generally maintain continuity of terminology and style with Volume I, two exceptions have been introduced. These deserve to be spelled out here, not only to inform readers but also to illustrate the kinds of difficult decisions that translators of Chinese Buddhist texts often have to make.

The first exception concerns the paired Chinese terms jue and guan. These denote the first two factors of the first meditative absorption (Pāli jhāna) and correspond to the paired Pāli terms vitakka and vicāra. In Volume I jue and guan are translated as "initial and sustained application of the mind," because that (or something similar) is how the corresponding Pāli terms are sometimes rendered. In Volumes II to IV, however, the terms jué and guān in the same context are translated as "[directed] awareness and [sustained] contemplation." We believe this phrase succeeds in capturing the meanings of the two terms as they are used elsewhere in the Chinese Madhyama-āgama. This change was made with full recognition that there is sometimes a tension between the twin aims of producing a faithful rendering of the Chinese text and taking due account of the underlying Indic text.

The issue arises when one is producing an English translation of a Chinese translation of an Indic original (on such issues see Roderick S. Bucknell, "Taking Account of the Indic Source-text," in Konrad Meisig ed., Translating Buddhist Chinese, Problems and Prospects [Wiesbaden: Harrassowitz, 2010], pp. 45-52). In recognition of the challenges presented by such a process, the editors have followed the principle that within the framework of overall cooperation, each takes special care of, and responsibility for, one of these two dimensions of the translation process. Thus, Roderick S. Bucknell has given special attention to the accuracy of the English translation in reflecting the Chinese source-text, whereas Bhikkhu Anālayo has emphasized discerning the underlying Indic xvi

Introduction

original, as well as providing relevant comparative annotation. It is hoped that as a result of such collaboration, the translation presented here does justice both to the Chinese text as we now have it and to its no-longer-extant Indic forerunner. The second exception to the translation procedure adopted for Volume I has to do with the familiar formula that usually appears at the end of each discourse. In Volume I this formula is translated as "Having heard the Buddha's words, the monks were delighted and remembered them well," with the phrase "the monks" sometimes replaced by some other descriptor, according to the audience specified. In this and the remaining volumes, however, this phrase is translated as "Having heard what the Buddha said, the monks were delighted and received it respectfully" (again with "the monks" sometimes replaced by other words according to the audience). This difference in wording reflects uncertainty about the meaning of the Chinese expression fengxing in the given context. In Volume I fengxing is understood as meaning "to remember well"; in Volumes II to IV, on the basis of the discussion presented by Bhikkhu Anālayo in Madhyama-āgama Studies (Taipei: Dharma Drum Publishing Corporation, 2012), pp. 521-525, it is understood as meaning "to receive respectfully." Among some more general changes introduced in Volumes II to IV the most noteworthy relates to the citation of parallel Pāli discourses. If a Madhyamaāgama discourse has a Pāli parallel, then is cited in an endnote attached to the title of the translated discourse (for Volumes II-IV the sets of endnotes were compiled by Bhikkhu Anālayo). Three pieces of information about the parallel discourse are given: its Pāli title; its "identifier," specifying its Nikāya and its serial number therein; and its volume and page location in the Pali Text Society (PTS) editions. The second of these, the identifier, is a new item not provided in Volume I. It conveys useful information—particularly if the cited discourse is located in the Saṃyutta-nikāya or the Aṅguttara-nikāya, since in such cases the serial number serves to identify the saṃyutta or nipāta. For example, for Madhyama-āgama discourse 73, "On Devas," the Pāli parallel is cited as "AN 8.64," that is, discourse no. 64 in the Aṅguttara Book of Eights (Aṭṭhaka-nipāta). The numbering of all Pāli discourses follows the PTS editions, a convention that is occasionally not followed in recently published English translations. xvii

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME II

Division 7

On King Long Life Span

72. The Discourse on the History

of King Long Life Span1

Thus have I heard. At one time the Buddha was dwelling at Kosambī in Ghosita's Park.

At that time a number of monks from Kosambī were fighting and quarreling with one another.2 Then the World-honored One told the monks from Kosambī: Monks, don't fight and quarrel! Why is that?

If one [tries] by quarreling to stop quarreling,

In the end one will not see it stop.

Only by patience can quarreling be stopped.

This is a principle that should be honored.

Why is that? In the distant past there was a king of Kosala named Long Life Span, and there was a king of Kāsi named Brahmadatta. These two kings were constantly quarreling and battling with each other. Then King Brahmadatta of Kāsi assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, King Brahmadatta of Kāsi personally led his army's approach, intending to do battle with King Long Life Span of Kosala.

King Long Life Span of Kosala heard, "King Brahmadatta of Kāsi has assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and, having assembled his fourfold army, is coming to do battle with me."

Having heard this, King Long Life Span of Kosala also assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry— and, having assembled his fourfold army, King Long Life Span of Kosala personally led his army out to the border [between the two countries]. He 3

The Madhyama Āgama (Middle-length Discourses), Volume II 533a

had [the army] line up in battle array and did battle, devastating and destroying [the enemy].

Then King Long Life Span of Kosala captured the entire fourfold army of King Brahmadatta—his elephant troops, cavalry, chariot troops, and infantry—and he even captured alive King Brahmadatta of Kāsi himself. Having captured him, he then set him free, saying, "You are a man in distress. I now pardon you. Henceforth don't do this again!" A second and a third time King Brahmadatta of Kāsi assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, King Brahmadatta of Kāsi personally led his army's approach, to do battle with King Long Life Span of Kosala. King Long Life Span of Kosala heard, "King Brahmadatta of Kāsi has assembled his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and, having assembled his fourfold army, is coming to do battle with me."

Having heard this, King Long Life Span of Kosala had this thought, "I have already conquered [King Brahmadatta]. Why do I need to conquer him again? I have already defeated him. Why defeat him further? I have already harmed him. Why do I need to harm him again? Even with just a bow I could defeat him."

Having had this thought, King Long Life Span of Kosala remained at ease and did not again assemble his fourfold army—his elephant troops, cavalry, chariot troops, and infantry—and did not personally [lead its] approach. Then King Brahmadatta of Kāsi was able to approach and destroy [the enemy], and he captured the entire fourfold army of King Long Life Span of Kosala—his elephant troops, cavalry, chariot troops, and infantry. Then King Long Life Span of Kosala heard, "King Brahmadatta of Kāsi approached and captured my entire fourfold army—my elephant troops, cavalry, chariot troops, and infantry." He further had this thought, "Fighting is very odd! Fighting is very evil! Why is that? Having conquered, one will conquer again. Having defeated, one will defeat again. Having harmed, one will harm again. Let me now rather go to Benares, accompanied only by my one wife, riding together in one chariot." Thereupon King Long Life Span of Kosala set out for Benares, accompanied only by his one wife, riding together in one chariot.3 4

Division 7

King Long Life Span of Kosala had another thought, "Let me now rather go from village to village and town to town, to learn through hearing much." Having had this thought, King Long Life Span of Kosala went from village to village and town to town, learning through hearing much. Because of his vast learning, he changed his name to Master Long Life Span. Master Long Life Span further had this thought, "Whatever is to be learned, I have now already gained. Let me go to the city of Benares, stop in the streets and alleys and, with a cheerful face, perform fine music. In this way the noble families of Benares, on hearing me, will be greatly delighted and entertained."

Having had this thought, Master Long Life Span went to the city of Benares, stopped in the streets and alleys and, with a cheerful face, performed fine music. In this way the noble families of Benares, on hearing him, were greatly delighted and entertained.

Then the outer [circle] of the retainers of King Brahmadatta of Kāsi heard about him, the intermediate [circle], . . . the inner [circle] of retainers, and the brahmin chaplain (purohita) all heard about him in turn. On hearing about him, the brahmin chaplain summoned him to come and visit. Then Master Long Life Span approached the brahmin chaplain and, standing before him with a cheerful face, he performed fine music. On hearing it, the brahmin chaplain was greatly delighted and entertained. Then the brahmin chaplain told Master Long Life Span, "From now on you can live in reliance on me. I shall provide for you." Master Long Life Span said, "Venerable sir, I have a wife, what about her?" The brahmin chaplain said in reply, "Master, you can bring her along to stay in my house in reliance on me. I shall provide for her [too]." Then Master Long Life Span took his wife to the house of the brahmin chaplain to live in reliance on him, and the brahmin chaplain provided for them.4 At a later time Master Long Life Span's wife, [who was pregnant,] experienced in her mind sadness and anxiety, thinking, "I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the [ritual] sharpening of the swords." Having had this thought, the wife of Master Long Life Span said to him, "In my mind I am experiencing sadness and anxiety, and I have the thought: 5

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The Madhyama Āgama (Middle-length Discourses), Volume II 533c

'I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the sharpening of the swords.'"

Master Long Life Span told his wife, "My dear, don't have such thoughts! Why is that? We have been destroyed by King Brahmadatta. My dear, for what purpose should you wish to see the fourfold army parading in battle array, proceeding slowly with their swords unsheathed, [and why should you think]: 'I would like to review [the army] and then be able to drink the water from the sharpening of the swords'?" His wife replied, "Honorable [husband], if I am able to get [that water], I shall live. If I do not get it, I will certainly die, without a doubt." Then Master Long Life Span approached the brahmin chaplain and, standing before him with a sad face, performed music with unpleasant, subdued sounds. On hearing it the brahmin chaplain was not delighted.5 At this the brahmin chaplain asked, "Master, formerly you stood before me and, with a cheerful face, performed fine music. On hearing it I was greatly delighted and entertained. Why do you now stand before me with a sad face and perform music with unpleasant, subdued sounds, such that on hearing it I am not delighted? Master Long Life Span, isn't your body afflicted by some disease? Isn't your mind sad and anxious?" Master Long Life Span replied, "Venerable sir, my body is not afflicted, but my mind is sad and anxious. Venerable sir, my wife is experiencing in her mind sadness and anxiety, thinking, 'I wish that the fourfold army would parade in battle array, proceeding slowly in due order with their swords unsheathed. I would like to review [the army] and then be able to drink the water from the sharpening of the swords.'

"I replied to my wife, 'My dear, don't have such thoughts! Why is that? Given our present situation, my dear, for what purpose should you go to see the fourfold army parading in battle array, proceeding slowly with their swords unsheathed; [why should you think:] 'I would like to review [the army] and then be able to drink the water from the sharpening of the swords?' "My wife replied, 'Honorable [husband], if I am able to get [that water], I shall live. If I do not get it I will certainly die, without a doubt.' Venerable sir, if my wife is not completely well, I do not function properly." 6

Division 7

The brahmin chaplain asked, "Master, can I visit your wife?" [Master Long Life Span] replied, "You can visit her, honorable sir." Then the brahmin chaplain, accompanied by Master Long Life Span, approached the wife.

At that time the wife of Master Long Life Span was pregnant with a virtuous son. The brahmin chaplain, seeing that Master Long Life Span's wife was pregnant with a virtuous son, knelt down with his right knee on the floor, extended his hands with his palms joined toward the wife of Master Long Life Span, and said three times, "A king of Kosala will be born, a king of Kosala will be born!" He ordered his servants, "Let no one know this!"

The brahmin chaplain said, "Master, don't be sad or anxious. I can ensure that your wife gets to see the fourfold army parading in battle array, proceeding slowly in due order with their swords unsheathed, and then she will be able to drink the water from the sharpening of the swords." Then the brahmin chaplain went to King Brahmadatta of Kāsi. On arriving he said, "Your Majesty should know: an auspicious star has appeared. May Your Majesty order the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they perform the [ritual] sharpening of the swords in water. May Your Majesty himself go out to observe it. Your Majesty, doing this will certainly be auspicious."

Then King Brahmadatta of Kāsi ordered the army chief, "Officer, you should know: an auspicious star has appeared. Officer, quickly order the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they perform the sharpening of the swords in water. I myself will go out to observe it. Doing this will certainly be auspicious." Then the army chief, on receiving this order from the king, ordered the fourfold army to parade in battle array, proceeding slowly in due order with their swords unsheathed, to show off the might of the army as they performed the sharpening of the swords in water. [King] Brahmadatta himself went out to observe it.

As a result, the wife of Master Long Life Span got to see the fourfold army parading in battle array, proceeding slowly in due order with their 7

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The Madhyama Āgama (Middle-length Discourses), Volume II swords unsheathed, showing off the might of the army. She was also able to drink the water from the sharpening of the swords. Once she had drunk the water from the sharpening of the swords, her sadness and anxiety disappeared and she soon gave birth to a virtuous son. When he was named he was called Prince Long Life. He was entrusted to [other] people to raise him secretly and gradually grew up to adulthood. Like any anointed warrior king who governs in the world on having acquired a large territory, Prince Long Life [learned] various types of skills, such as riding elephants and riding horses, taming and controlling them, galloping, shooting for sport, boxing, casting nets and casting hooks, riding chariots, and riding in carriages. He mastered all the various fine skills in this way and triumphed in various types of subtle contests. He was unrivaled in the world in his determined resolution and outstanding in his intelligence. [Although he remained] well concealed and disguised, there was nothing that he did not fully master.6

Then [King] Brahmadatta heard that King Long Life Span of Kosala had changed his name, becoming a "master," and was staying in the city of Benares.7 [King] Brahmadatta ordered his officers, "Officers, go quickly and seize King Long Life Span of Kosala, bind his hands behind him, put him on a donkey, and beat a broken drum that makes a sound like a donkey's braying. Having announced this order widely, lead him out through the southern gate, have him sit beneath a tall signpost, and interrogate him closely."

Having received this order, the officers promptly went and seized King Long Life Span of Kosala, bound his hands behind him, put him on a donkey and, beating a broken drum that made a sound like a donkey's braying, they announced the order widely and led him out through the southern gate. Seating him beneath a tall signpost, they interrogated him closely.8 At that time Prince Long Life followed his father, staying behind him or to his left or right. He said to his father, "Your Majesty, don't be afraid! Your Majesty, don't be afraid! I am here. I will certainly be able to rescue you. I will certainly be able to rescue you."

King Long Life Span of Kosala replied, "Be patient, Prince! Be patient, Prince! Don't let the bondage of resentment arise. Instead you should practice loving-kindness."

Division 7

The people heard King Long Life Span speaking these words and asked the king, "What are you talking about?"

The king replied to the people, "This prince is intelligent; he will certainly understand my words." Then Prince Long Life appealed to the noble families of the city of Benares, "Noble sirs, make merit by practicing generosity and dedicate it to King Long Life Span of Kosala: 'Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!'" Then the noble families of the city of Benares, on being appealed to by Prince Long Life, made merit by practicing generosity and dedicated it to King Long Life Span of Kosala: "Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!" King Brahmadatta of Kāsi heard that the noble families of Benares were making merit by practicing generosity and dedicating it to King Long Life Span of Kosala, saying, "Through the merit of this generosity, may King Long Life Span of Kosala be well and at ease! May he be set free!" On hearing this he became very fearful and all the hairs on his body stood on end. [He said,] "Isn't this causing these noble families of the city of Benares to rebel against me? Just let me settle this issue! Let me now, first of all, swiftly put an end to this issue!"

Then King Brahmadatta of Kāsi ordered his servants, "Quickly go and kill King Long Life Span of Kosala! Cut him into seven pieces!" Having received this order, the servants quickly went and killed King Long Life Span of Kosala and cut him into seven pieces.

Then Prince Long Life appealed to the noble families of the city of Benares, "Noble sirs, look at this! King Brahmadatta of Kāsi is cruel and immoral. He captured my father, King Long Life Span of Kosala, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Come, noble sirs. With new silk cloth bring together [the remains of] my father. Anoint the seven pieces of the corpse all over with fragrance. Collect fragrant wood, cremate him, and install [the ashes] in a shrine. "Deliver this message to [King] Brahmadatta on my behalf: 'Prince Long Life of Kosala says this, "Do you not fear that the descendants [of King Long Life Span] will later give you trouble?"'"

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Then, urged on by Prince Long Life, the noble families of the city of Benares brought together the [king's] remains using new silk cloth, taking the seven pieces of his corpse and anointing them all over with fragrance. They collected fragrant wood, cremated him, and installed [the ashes] in a shrine.9

Then they delivered this message to [King] Brahmadatta: "Prince Long Life of Kosala says this, 'Do you not fear that the descendants [of King Long Life Span] will later give you trouble?'"

Then the [bereaved] wife of King Long Life Span said to Prince Long Life, "You should know that King Brahmadatta of Kāsi is cruel and immoral. He captured your father, King Long Life Span of Kosala, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Come, Prince. Let us leave Benares, riding together in one chariot. If you do not leave you will meet with disaster."

Then the wife of King Long Life Span and Prince Long Life left Benares, riding together in one chariot. At that time Prince Long Life had this thought, "Let me now rather go from village to village and town to town, to learn through hearing much." Having had this thought, Prince Long Life went from village to village and town to town, learning through hearing much. Because of his wide learning he changed his name to Master Long Life. Master Long Life further thought, "What is to be learned I have now already attained. Let me return to the city of Benares, stop in the streets and alleys and, with a cheerful face, perform fine music. In this way the noble families of Benares, on hearing me, will be greatly delighted and entertained."

Having had this thought, Master Long Life went to the city of Benares, stopped in the streets and alleys and, with a cheerful face, performed fine music. In this way the noble families of Benares, on hearing him, were greatly delighted and entertained.

Then the outer [circle] of the retainers of King Brahmadatta of Kāsi heard about him, the intermediate [circle] of retainers, . . . the inner [circle] of retainers, and the brahmin chaplain all heard about him in turn; and so too did King Brahmadatta of Kāsi, who summoned him to come and visit.10

Division 7

Master Long Life approached King Brahmadatta of Kāsi and, standing before him with a cheerful face, performed fine music. On hearing it, King Brahmadatta of Kāsi was greatly delighted and entertained. Then King Brahmadatta of Kāsi told him, "Master, from now on you can live in reliance on me; I shall provide for you." Then Master Long Life went to live in reliance on King Brahmadatta of Kāsi, who provided for him.

Later on [the king] gained trust in Master Long Life and, by means of assigning him one responsibility, he handed him the sword [signifying the office] of bodyguard.

At that time King Brahmadatta of Kāsi ordered his charioteer, "Prepare the chariot, I wish to go out hunting." On receiving this order, the charioteer promptly prepared the chariot. When it was ready, he returned and said, "The chariot is prepared and at Your Majesty's disposal." Then King Brahmadatta of Kāsi, together with Master Long Life, went out [of Benares], riding in the chariot. Master Long Life had this thought, "This King Brahmadatta of Kāsi is cruel and immoral. He captured my father, King Long Life Span of Kosala, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Let me now drive the chariot in such a way that it becomes separated from the fourfold army, each being in a different place." Having had this thought, Master Long Life steered the chariot so that it became separated from the fourfold army, each being in a different place.

At this time King Brahmadatta of Kāsi, having encountered a muddy stretch of road and being oppressed by a hot wind, was feeling distressed and thirsty. Tired and wishing to lie down, he descended from the chariot and, using Master Long Life's knee as a pillow, took a nap. Then Master Long Life again had this thought, "King Brahmadatta of Kāsi is cruel and immoral. He captured my father, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Right now he is in my hands. I should just take revenge."

Having had this thought, Master Long Life took out his sharp knife, held it at the throat of King Brahmadatta of Kāsi, and said, "Now I will 535a

The Madhyama Āgama (Middle-length Discourses), Volume II kill you. Now I will kill you." Then Master Long Life thought again, "For me to [kill him] would be wrong. Why is that? I recall how my father, long ago, when he was seated beneath the signpost, on the verge of death, told me, 'Be patient, Prince! Be patient, Prince! Don't let the bondage of resentment arise. Instead you should practice loving-kindness.'" Recalling this, [Master Long Life] withdrew the knife and put it back in its sheath. At that time King Brahmadatta of Kāsi was having a dream in which he saw this, "Prince Long Life, the son of King Long Life Span of Kosala, is holding a sharp knife at my throat, saying, 'Now I will kill you. Now I will kill you.'" On seeing this he became very fearful and all the hairs on his body stood on end. He was so startled that he woke up. Arising, he said to Master Long Life, "You should know that in my dream I saw Prince Long Life, the son of King Long Life Span of Kosala, holding a sharp knife at my throat and saying, 'Now I will kill you, now I will kill you.'" On hearing this, Master Long Life said, "Let your Majesty, not be afraid! Let your Majesty not be afraid! Why is that? That Prince Long Life, the son of King Long Life Span of Kosala, is myself.11 Your Majesty, I had this thought: 'King Brahmadatta of Kāsi is cruel and immoral. He captured my father, an innocent man; he seized his country and the wealth in his storehouses; he brutally and unjustly had him killed and cut into seven pieces. Right now he is in my hands. I should just take revenge.' "Your Majesty, I took out my sharp knife, held it at your throat, and said, 'Now I will kill you. Now I will kill you.' Your Majesty, I thought again, 'For me to [kill him] would be wrong. Why is that? I recall how my father, long ago, when he was seated beneath the signpost, on the verge of death, told me, "Be patient, Prince! Be patient, Prince! Don't let the bondage of resentment arise. Instead you should practice loving-kindness."' On recalling this, I withdrew the knife and put it back in its sheath." King Brahmadatta of Kāsi said, "Prince, you said this, 'Be patient, Prince! Be patient, Prince!'—I understand the meaning of this. [But,] Prince, you also said, 'Don't let the bondage of resentment arise. Instead you should practice loving-kindness'—what is the meaning of this?" Prince Long Life replied, "Your Majesty, 'Don't let the bondage of resentment arise. Instead you should practice loving-kindness' means just this, [what I am doing right now]."

Division 7

On hearing this, King Brahmadatta of Kāsi said, "Prince, as of now the entire country controlled by me is given to you, and your father's original country is returned to you. Why is that? What you have done—namely, sparing my life—is extremely difficult to do."

On hearing this, Prince Long Life said, "Your Majesty's original country belongs to Your Majesty. My father's original country can be regarded as having been returned [to me]."12

Then King Brahmadatta of Kāsi returned in the chariot together with Prince Long Life. He entered the city of Benares, sat in the main hall, and addressed his ministers, "Ministers, if you were to see Prince Long Life, the son of King Long Life Span of Kosala, what would you do?" On hearing this, some of the ministers said, "Your Majesty, if I were to see him I would cut off his hands." Others said, "Your Majesty, if I were to see him I would cut off his feet." Still others said, "I would kill him." King Brahmadatta of Kāsi told his ministers, "Ministers, if you wish to see Prince Long Life, the son of King Long Life Span of Kosala, here he is. Do not give rise to any evil intention toward this prince! Why is that? What this prince has done—namely, sparing my life—is extremely difficult to do."

Then King Brahmadatta of Kāsi had Prince Long Life bathed royally, anointed with royal fragrances, dressed in royal garments, and seated on a golden throne. Then he gave his daughter to him in marriage and let him return to his own country.

Monks, all those monarchs, anointed warrior kings, were rulers of great countries. In governing their countries they themselves practiced patience in the face of insult and also spoke in praise of patience; they themselves practiced loving-kindness and also spoke in praise of loving-kindness; they themselves practiced benevolence and also spoke in praise of benevolence. Monks, you too should be like that. Having left home out of faith and gone forth to practice the path, you should practice patience in the face of insult and also speak in praise of patience; yourselves practice lovingkindness and also speak in praise of loving-kindness; yourselves practice benevolence and also speak in praise of benevolence.

At this, some of the monks [at Kosambī] who heard what the Buddha said gave this reply, "The World-honored One is the master of the Dharma [but] 13

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The Madhyama Āgama (Middle-length Discourses), Volume II let him now, for the time being, stop [intervening]. Those [of the other faction] are telling us what to do. Do we not [also] get to tell them what to do?"13 Then the World-honored One was not pleased with the behavior of the monks of Kosambī, with their manners, with their training, or with their practice. He rose from his seat and spoke these verses: With a few spoken words

They tear apart the most revered sangha. When the noble sangha is torn apart, No one can reprove and stop them.

[The king of Kāsi] killed [the king of Kosala] by cutting up his body; Seized his elephants, cattle, horses, and property; Destroyed his country, wiped him out completely. [Yet,] as in ancient times, he achieved reconciliation. You, however, on account of a small verbal abuse, Are unable to exercise restraint and be in harmony. If you do not consider what is really significant, How can the bondage of resentment become appeased? With much verbal abuse, scolding, and blaming, One can [still] exercise restraint and be in harmony. If one considers what is really significant, The bondage of resentment can certainly be appeased. If one [tries] to end quarreling by quarreling, One will never see it end.

Only through patience can one end quarreling. This principle should be honored.

Becoming angry with a wise and true person, Speaking irresponsible words,

Slandering a noble sage—

One who does this is degraded and ignorant, [Thinking,] "Others do not understand what is significant; Only I alone am capable of knowing it!" 14

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If, [however,] someone is able to understand what is significant, Then his anger will be appeased.

If one finds a calm companion

Who is wise and also practices what is wholesome, Each may let go of his earlier fixed ideas As they delight in constantly accommodating to each other. If one does not find a calm companion

Who is wise and practices only what is wholesome, Then [instead of] being like a king who sternly governs his country,14 Be like an elephant alone in the wilds.

Practice alone, doing no evil,

Like an elephant alone in the wilds.

Practice alone, doing what is wholesome and excellent, Avoiding the company of those who are evil. [If while] training one does not find a wholesome friend, Someone who is one's equal [in attitude], Then one should be firmly intent on dwelling alone, Avoiding the company of those who are evil. When the World-honored One had spoken these verses, he departed, traveling through the air by means of his supernormal power, and he arrived in the village of Bālakaloṇakāra.15 At that time Venerable Bhagu, a son of the Sakyans, was in the village of Bālakaloṇakāra. Day and night he was not sleepy; he energetically practiced the path, dwelling with the aspiration to be continuously concentrated and established in the requisites of the path.16 Venerable [Bhagu], a son of the Sakyans, saw the Buddha coming in the distance. On seeing him, [Bhagu] approached to receive him. He took the Buddha's [outer] robe and bowl and set out a seat for the Buddha and water to wash his feet. The Buddha, having washed his feet, sat down on the seat [prepared] by Venerable Bhagu, a son of the Sakyans. Having sat down, he said, "Monk Bhagu, are you constantly at ease, lacking nothing?" Venerable Bhagu, son of the Sakyans, replied, "World-honored One, I am constantly at ease, lacking nothing."

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The Madhyama Āgama (Middle-length Discourses), Volume II The World-honored One asked again, "Monk Bhagu, in what way are you at ease, lacking nothing?"

Venerable Bhagu replied, "World-honored One, day and night I am not sleepy; I energetically practice the path, dwelling with the aspiration to be continuously concentrated and established in the requisites of the path. Worldhonored One, in this way I am constantly at ease, lacking nothing."17 The World-honored One thought, "This clansman is dwelling at ease. Let me now teach him the Dharma." Having had this thought, he taught the Dharma to Venerable Bhagu, exhorting and inspiring him, fully delighting him. Having taught him the Dharma with countless skillful means, having exhorted and inspired him, fully delighting him, [the Buddha] rose from his seat and left, heading for Rakkhitavana Grove.18 Entering Rakkhitavana Grove, he went to the base of a tree, spread his sitting mat, and sat down cross-legged. The World-honored One further thought, "I have been able to get away from those Kosambī monks with their frequent disputes, their mutual antagonism, hatred, and anger, their quarrelling among themselves. I do not delight in recalling that region, the place where those Kosambī monks dwell." Just at that time there was a single great elephant, the leader of a herd of elephants, who had left his herd and, wandering alone, had come to Rakkhitavana Grove. Entering Rakkhitavana Grove, he went to an excellent sāla tree and stood leaning against that excellent sāla tree. Then the great elephant had this thought, "I have been able to get away from that herd of elephants—female elephants, male elephants, elephant calves big and small. That herd of elephants was always walking ahead of me, trampling the grass and muddying the water. At that time I had to eat trampled grass and drink muddied water. Now I can feed on fresh grass and clear water."

Then the World-honored One, by means of the knowledge of the minds of others, came to know the thoughts in the mind of that elephant. He spoke these verses:

One elephant is like [other] elephants,

With body complete and endowed with tusks.

One's mind too is like [other] minds,

If one delights in dwelling alone in the forest.

Division 7

Then the World-honored One took his robes and bowl and went from Rakkhita vana Grove to Pācīnavaṃsa Grove. At that time there were three clansmen living together in Pācīnavaṃsa Grove: Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila. Those venerable ones were practicing in this way.19

Whichever of them came back first from begging for almsfood would set out the seats, draw water, and put out the utensils for washing the feet: the foot mat, the cloth for wiping the feet, the water pot, and the bathing bowl. If he was able to finish the food he had received, he would finish it, but if there were leftovers he would put them in a container and cover it. Having completed his meal, he would put away his bowl, wash his hands and feet, and, with his sitting mat over his shoulder, go into a hut to sit in meditation. Whichever of them came back last from begging for almsfood would eat all of the food if he was able to, and if it was not sufficient he would take from the food previously left over and eat until he had had enough. If there were still leftovers, he would empty them out on the bare ground or into water that contained no living beings.

He would take the eating utensils and, having washed them clean and wiped them, would put them away to one side. He would gather and roll up the sitting mats and put away the utensils for washing the feet, collecting the foot mat, the cloth for wiping the feet, the water pot, and the bathing bowl. After having swept the dining hall and sprinkled it [with water], so that it was clean and free of refuse, he would put away his robe and bowl, wash his hands and feet and, with his sitting mat over his shoulder, go into a hut to sit in meditation.20

In the afternoon, if the first of these venerable ones to rise from sitting in meditation saw that the water pot or the bathing bowl was empty of water, he would take it and go to fetch [water]. If he was able to, he would carry it back and place it to one side.

If he was not able to [carry the full water pot], he would beckon with his hand to another monk, and the two would carry it together and place it to one side, without speaking to each other, without asking each other anything. Once in five days these venerable ones would assemble to discuss Dharma together or to maintain noble silence.

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The Madhyama Āgama (Middle-length Discourses), Volume II Then the park warden [of Pācīnavaṃsa Grove], who had seen the Worldhonored One coming in the distance, stopped him, saying, "Renunciant, renunciant, do not enter this park. Why is that? In this park there are three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila. If they were to see you they might disapprove."

The World-honored One said, "Park warden, if they were to see me they would certainly approve. They would not disapprove."21 Then Venerable Anuruddha, who had seen the World-honored One coming in the distance, reprimanded the park warden, saying, "Don't refuse the World-honored One, park warden! Don't stop the Well-gone One! Why is that? This is our venerable [teacher] who is coming; it is our Well-gone One who is coming."

Venerable Anuruddha came out to receive the World-honored One. He took the Buddha's [outer] robe and bowl, Venerable Nandiya set out a seat for the Buddha, and Venerable Kimbila brought water for the Buddha. At that time the Buddha, having washed his hands and feet, sat down on the seat set out by that venerable one. Having sat down, he asked, "Anuruddha, are you constantly at ease, lacking nothing?"

Venerable Anuruddha replied, "World-honored One, I am constantly at ease, lacking nothing."

The World-honored One asked, "Anuruddha, in what way are you constantly at ease, lacking nothing?" Venerable Anuruddha replied:

World-honored One, I have this thought, "It is a great gain for me, it is a great benefit for me, that I am practicing together with such companions in the holy life." World-honored One, toward these companions in the holy life I constantly practice bodily deeds of loving-kindness, both seen and unseen, equally and without distinction; I practice verbal deeds of loving-kindness and mental deeds of loving kindness, both seen and unseen, equally and without distinction.

World-honored One, I have this thought, "Let me now forgo my own state of mind and follow the state of mind of these venerable friends." Then, World-honored One, I forgo my own state of mind and follow the state of mind of these venerable friends. World-honored One, I never have 18

Division 7

even one disapproving state of mind. World-honored One, it is in this way that I am constantly at ease, lacking nothing.

[The Buddha] asked Venerable Nandiya [the same questions and received] similar answers. Then [the Buddha] also asked Venerable Kimbila, "Are you constantly at ease, lacking nothing?"

Venerable Kimbila replied, "World-honored One, I am constantly at ease, lacking nothing."

[The Buddha] asked, "Kimbila, in what way are you constantly at ease, lacking nothing?"

Venerable Kimbila replied:

The World-honored One praised them:

It is well, it is well, Anuruddha! In this way you are constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending [like] water and milk. Do you [also] attain a superhuman state, a distinction, a peaceful abiding in tranquility? Venerable Anuruddha replied:

World-honored One, in this way being constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending 19

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The Madhyama Āgama (Middle-length Discourses), Volume II 537a

[like] water and milk, we do attain a superhuman state, a state of distinction, a peaceful abiding in tranquility. World-honored One, we attain [inner] light and then a vision of forms; [but] that vision of forms and [inner] light soon disappear again.

The World-honored One said:

Anuruddha, you have not penetrated that sign, namely the sign of attaining [inner] light and a vision of forms. So the vision of forms and the [inner] light soon disappear again.

Formerly, Anuruddha, when I had not yet attained realization of the unsurpassable, right, and true awakening, I too attained [inner] light and a vision of forms; [but] that vision of forms and [inner] light soon disappeared again. Anuruddha, I had this thought, 'What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, practicing diligently, without negligence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I attained concentration and mental unification. Anuruddha, I had this thought, "Practicing diligently, without negligence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I have attained concentration and mental unification."

[I had this thought,] "What in this world does not exist,22 could I see it or know it?" This doubt, this affliction, arose in my mind. Because of this affliction of doubt, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise!"

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with 20

Division 7

a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, I further had this thought, "In my mind the affliction of inattention arose. Because of this affliction of inattention, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, and the affliction of inattention also shall not arise!"

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "What affliction in my mind has caused my concentration to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, I further had this thought, "In my mind the affliction of bodily inertia [affecting] perception arose.23 Because of this affliction of bodily inertia [affecting] perception, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

The Madhyama Āgama (Middle-length Discourses), Volume II 537b

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, and the affliction of bodily inertia [affecting] perception also shall not arise!"

Anuruddha, I further had this thought, "In my mind the affliction of slothand-torpor arose. Because of this affliction of sloth-and-torpor, my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, and the affliction of sloth-and-torpor also shall not arise!" Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Division 7

Anuruddha, I further had this thought, "In my mind the affliction of excessive energy arose. Because of this affliction of excessive energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, just as if a strong man were to catch a fly and grasp it too tightly, so that the fly will die, in the same way, Anuruddha, in my mind the affliction of excessive energy arose.24 Because of this affliction of excessive energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, and the affliction of excessive energy also shall not arise!" Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "In my mind the affliction of lack of energy arose. Because of this affliction of lack of energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, just as if a strong man were to catch a fly and grasp it too loosely, so that the fly will fly away, in the same way, Anuruddha, in my 23

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The Madhyama Āgama (Middle-length Discourses), Volume II mind the affliction of lack of energy arose. Because of this affliction of lack of energy my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.'

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, and the affliction of lack of energy also shall not arise!" Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "In my mind the affliction of fear arose. Because of this affliction of fear my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, it is just as if a man traveling along a road is approached from the four directions by evil thieves. Having seen them [approach], that man is afraid and terrified, and all the hairs on his body stand on end. In the same way, Anuruddha, the affliction of fear arose in my mind. Because of this affliction of fear my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

Division 7

Anuruddha, I further had this thought, "In my mind the affliction of elation arose. Because of this affliction of elation my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, it is just as if a person who had originally been searching for one hidden treasure suddenly comes upon four hidden treasures.25 Having seen [the treasures] he gives rise to elation. In the same way, Anuruddha, in my mind the affliction of elation arose. Because of this affliction of elation my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.

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shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, and the affliction of elation also shall not arise!" Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "In my mind the affliction of conceit arose.26 Because of this affliction of conceit my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again." Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, and the affliction of conceit also shall not arise!"

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms, but that vision of forms and [inner] light soon disappeared again.

Division 7

the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, I further had this thought, "In my mind the affliction of perception of diversity arose. Because of this affliction of perception of diversity my concentration fell away and the [inner] eye ceased; and with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, and the affliction of perception of diversity also shall not arise!"

Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms; but that vision of forms and [inner] light soon disappeared again.

Anuruddha, I further had this thought, "In my mind the affliction of not contemplating forms arose.27 Because of this affliction of not contemplating forms my concentration fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again."

Anuruddha, right then I necessarily had this thought, "In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, 27

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the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, the affliction of perception of diversity shall not arise, and the affliction of not contemplating forms also shall not arise!" Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms.

Anuruddha, if the affliction of doubt arose in my mind, then I purified my mind of it; if the affliction of inattention, . . . of bodily inertia [affecting] perception, . . . of sloth-and-torpor, . . . of excessive energy, . . . of lack of energy, . . . of fear, . . . of elation, . . . of conceit, . . . of perception of diversity, . . . of not contemplating forms arose in my mind, then I purified my mind of it.

Anuruddha, I further had this thought, "I shall practice three [levels] of concentration:28 [I shall] practice concentration with [directed] awareness and [sustained] contemplation; [I shall] practice concentration without [directed] awareness and only [sustained] contemplation; [I shall] practice concentration without [directed] awareness and [sustained] contemplation." Then, Anuruddha, I practiced these three [levels] of concentration: I practiced concentration with [directed] awareness and [sustained] contemplation; I practiced concentration without [directed] awareness and only [sustained] contemplation; and I practiced concentration without [directed] awareness and [sustained] contemplation.

If I practiced concentration with [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration without [directed] awareness and only [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

Division 7

Anuruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration with [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration without [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration with [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. Anuruddha, if I practiced concentration without [directed] awareness and only [sustained] contemplation, then my mind inclined toward concentration with [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision. In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and only [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration without [directed] awareness and only [sustained] contemplation, then my mind inclined toward concentration without [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and only [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration without [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration with [directed] awareness and [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced concentration without [directed] awareness and [sustained] contemplation, then my mind inclined toward concentration without 29

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[directed] awareness and only [sustained] contemplation. In this way I was sure not to lose that knowledge and vision.

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced concentration without [directed] awareness and [sustained] contemplation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. Anuruddha, at times I had knowledge of [inner] light but did not have a vision of forms. Anuruddha, I had this thought, "For what reason, due to what cause, do I have knowledge of [inner] light but do not have a vision of forms?"

Anuruddha, I further had this thought, "If I am aware of the sign of [inner] light [but] am not aware of the sign of forms, then at that time I have knowledge of [inner] light but do not have a vision of forms." In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had knowledge of [inner] light but did not have a vision of forms. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, at times I had a vision of forms but did not have knowledge of [inner] light. Anuruddha, I had this thought, "For what reason, due to what cause, do I have a vision of forms but do not have knowledge of [inner] light?"

Anuruddha, I further had this thought, "If I am aware of the sign of form, then I am not aware of the sign of [inner] light. At that time I have [a vision] of forms but do not have knowledge of [inner] light."29 In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had [a vision] of forms but did not have knowledge of [inner] light. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

Anuruddha, at times I had limited knowledge of [inner] light and limited vision of forms. Anuruddha, I had the thought, "For what reason, due to what cause, do I have limited knowledge of [inner] light and limited vision of forms?"

Anuruddha, I further had this thought, "If I enter limited concentration, then because of having entered limited concentration the [inner] eye has 30

Division 7

limited purity. Because the [inner] eye has limited purity, I have limited knowledge of [inner] light and limited vision of forms." In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had limited knowledge of [inner] light and limited vision of forms. Anuruddha, at that time I undertook this practice of dwelling in tranquility. Anuruddha, at times I had vast knowledge of [inner] light and vast vision of forms. Anuruddha, I had this thought, "For what reason, due to what cause, do I have vast knowledge of [inner] light and vast vision of forms?" Anuruddha, I further had this thought, "If I enter vast concentration, then because of having entered vast concentration the [inner] eye has vast purity. Because the [inner] eye has vast purity, I have vast knowledge of [inner] light and vast vision of forms."

In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had vast knowledge of [inner] light and vast vision of forms. Anuruddha, at that time I undertook this practice of dwelling in tranquility.

When practicing concentration with [directed] awareness and [sustained] contemplation, I practiced it fully. When practicing concentration without [directed] awareness and only [sustained] contemplation, I practiced it fully. When practicing concentration without [directed] awareness and [sustained] contemplation, I practiced it fully.

When practicing exclusive concentration, I practiced it fully. When practicing diversified concentration, I practiced it fully. When practicing limited concentration, I practiced it fully. When practicing vast and immeasurable concentration, I practiced it fully.30 I aroused knowledge and vision that were fully clear and pure, and I progressed toward established concentration. Energetically cultivating 31

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Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).

The Madhyama Āgama (Middle-Length Discourses) Volume II

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME II

Front Matters

Copyright © 2020 by Bukkyō Dendō Kyōkai and BDK America, Inc.

Editorial Foreword

Publisher’s Foreword

Table of Contents

Contents

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) VOLUME II

Division 7