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The Madhyama Āgama (Middle-Length Discourses) Volume II

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105. The Discourse on Wishes

The Madhyama Āgama (Middle-length Discourses), Volume II 596a

105. The Discourse

on Wishes294

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time there was a monk who was living alone, in seclusion, staying in a remote and quiet place.295 While sitting in meditation and reflecting, he had this thought, "The World-honored One has comforted me with his words and taught me the Dharma. [Accordingly,] I have fulfilled the precepts, do not neglect absorption, am accomplished in insight, and dwell in empty and quiet places." Then, having had this thought, in the late afternoon that monk rose from sitting in meditation and approached the Buddha.296 On seeing that monk coming in the distance, the World-honored One, on account of that monk [who was approaching], told the [assembled] monks: Should you wish, "May the World-honored One comfort me with his words and teach me the Dharma!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.297 Monks, should you wish, "On my account may my relatives, on the breaking up of the body at death, definitely ascend to a good realm of existence by being reborn in a heavenly realm!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, "The donors who supply me with robes and blankets, food and drink, beds and bedding, and medicine, all the requisites, may they on account of these gifts [come to] possess great merit, great brilliance, and obtain great fruits!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, "May I be able to endure hunger and thirst, cold and heat, mosquitoes and gadflies, flies and fleas, the impact of wind and sun, evil words and [even] being beaten with sticks; may I also be able to bear disease that afflicts the body with extreme pain and suffering, enough to make me wish to end my life; also any [other] disagreeable [experience]—may I be able to bear them all!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

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Monks, should you wish, "May I be able to bear discontent; if discontent arises, may my mind never cling to it!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, "May I be able to bear fear; if fear arises may my mind make an end of it and not cling to it!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, "If the three evil and unwholesome thoughts arise—thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty—may my mind make an end of these three evil and unwholesome thoughts and not cling to them!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, "May I, secluded from sensual desires, secluded from evil and unwholesome states, dwell having attained, . . . up to . . . the fourth absorption!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, "May I, having eradicated three fetters, become a stream-enterer, one who will not fall into evil conditions and who is assured of progress toward full awakening within at most seven [more] existences; and, having traversed [at most] seven existences in heavenly or human realms, may I attain the ending of dukkha!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

Monks, should you wish, "May I, having eradicated three fetters and having reduced sensual passion, anger, and ignorance, attain once-returning and, having passed through one existence in a heavenly or human realm, attain the ending of dukkha!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, "May I, having eradicated the five lower fetters, be reborn in another realm and there attain final nirvana, having attained the condition of nonreturning, not coming back to this world!," then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places.

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The Madhyama Āgama (Middle-length Discourses), Volume II Monks, should you wish, "May I attain the peaceful liberations that transcend form, having attained the formless, and with the appropriate type of concentration dwell having directly realized them; and by employing wisdom and insight [may I] eradicate the taints and know that the taints [have been eradicated]!", then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Monks, should you wish, 'May I acquire supernormal powers, knowledge of the divine ear, knowledge of others' minds, knowledge of former lives, knowledge of the birth and death [of beings]; and through having eradicated all taints [may I] attain the taintless liberation of the mind, liberation by wisdom, knowing and realizing it by myself here and now, and dwell having accomplished self-realization, knowing as it really is: 'Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence!'"[should you wish for all this] then fulfill the precepts, do not neglect absorption, be accomplished in insight, and dwell in empty and quiet places. Then the monks, having heard what the Buddha said, received it well and remembered it well. Rising from their seats, they paid homage with their heads at the Buddha's feet, circumambulated him three times, and left. Those monks, having received this teaching from the Buddha, sat in meditation in remote and quiet places, practicing diligently, their minds free of negligence. Through sitting in meditation in remote and quiet places and practicing diligently, with their minds free of negligence, they came to know and realize for themselves, here and now, that [attainment] for the sake of which clansmen shave off hair and beards, don yellow robes, and leave their households out of faith, becoming homeless to train in the path just for the sake of attaining fully the summit of the holy life; and they dwelled having personally realized, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Those venerable ones, having come to know the Dharma, had become arahants.298

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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106. The Discourse on Perception

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106. The Discourse on

Perception299

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks:

If in regard to earth, a renunciant or brahmin has a perception of earth [in terms of] "earth is the self," "earth belongs to the self," "the self belongs to earth," speculating that earth is the self—then he does not know earth. In the same way with regard to water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety, . . . [and the devas of] nonaffliction. . . . [If] in regard to purity he has a perception of purity [in terms of] "purity is the self," "purity belongs to the self," "the self belongs to purity," speculating that purity is the self—then he does not know purity.

[In the same way with] the sphere of infinite space, . . . the sphere of infinite consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . . the seen, . . . the heard, . . . the cognized, . . . the known, . . . the ability to contemplate thoughts in the mind, . . . [the ability to contemplate] mental intentions, . . . from this world to that world, . . . from that world to this world. . . . [If] in regard to the all he has a perception of the all [in terms of] "the all is the self," "the all belongs to the self," "the self belongs to the all," speculating that the all is the self, then he does not know the all. If, [however,] in regard to earth a renunciant or brahmin knows earth [in terms of] "earth is not the self," "earth does not belong to the self," "the self does not belong to earth," not speculating that earth is the self— then he knows earth.

In the same way with regard to water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety, . . . [the devas of] nonaffliction. . . . [If] in regard to purity he knows purity [in terms of] "purity is not the self," "purity does not belong to the self," "the self does not belong to purity," not speculating that purity is the self— then he knows purity.

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107. The [First] Discourse on the Forest

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The Madhyama Āgama (Middle-length Discourses), Volume II [In the same way in regard to] the sphere of infinite space, . . . the sphere of infinite consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . . the seen, . . . the heard, . . . the cognized, . . . the known, . . . the ability to contemplate thoughts in the mind, . . . [the ability to contemplate] mental intentions, . . . from this world to that world, . . . from that world to this world. . . . [If] in regard to the all he knows the all [in terms of] "the all is not the self," "the all does not belong to the self," "the self does not belong to the all," not speculating that the all is the self—then he knows the all.

In regard to earth, I know earth [in terms of] "earth is not the self," "earth does not belong to the self," "the self does not belong to earth." Not speculating that earth is the self, I know earth.

In the same way in regard to water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonanxiety, . . . [the devas of] nonaffliction. . . . In regard to purity, I know purity [in terms of] "purity is not the self," "purity does not belong to the self," "the self does not belong to purity." Not speculating that purity is the self, I know purity.

[In the same way in regard to] the sphere of infinite space, . . . the sphere of infinite consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, . . . unity, . . . diversity, . . . variety, . . . the seen, . . . the heard, . . . the cognized, . . . the known, . . . the ability to contemplate thoughts in the mind, . . . [the ability to contemplate] mental intentions, . . . from this world to that world, . . . from that world to this world. . . . In regard to the all, I know the all [in terms of] "the all is not the self," "the all does not belong to the self," "the self does not belong to the all." Not speculating that the all is the self, I know the all. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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Division 10

On the Forest

107. The [First] Discourse

on the Forest300

Thus have I heard. At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks: A monk who dwells in dependence on a certain forest [contemplates thus]: "While I am dwelling in dependence on this forest, it may be that, lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty."

That monk [therefore] dwells in dependence on that forest. Having dwelled in dependence on that forest, if he was lacking right mindfulness, he does not attain right mindfulness; having a mind without concentration, he does not attain concentration of the mind; not being liberated, he does not attain liberation; not having brought the taints to cessation, he does not attain the cessation of the taints; not having attained the unsurpassable peace of nirvana, he does not attain nirvana; [however] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.301

That monk should contemplate thus: "I have left the household life to train in the path, not for the sake of robes and blankets, not for the sake of food and drink, beds and bedding, and medicine, and also not for the 295

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The Madhyama Āgama (Middle-length Discourses), Volume II sake of all the requisites of life. While dwelling in dependence on this forest, lacking right mindfulness, I do not attain right mindfulness; having a mind without concentration, I do not attain a concentrated mind; not being liberated, I do not attain liberation; not having brought the taints to cessation, I do not attain the cessation of the taints; not having attained the unsurpassable peace of nirvana, I do not attain nirvana, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty." That monk, having contemplated like this, should abandon that forest and leave. [Again,] a monk who dwells in dependence on a certain forest [contemplates thus]: "While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty."

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he attains right mindfulness; having a mind without concentration, he attains a concentrated mind; not being liberated, he attains liberation; not having brought the taints to cessation, he attains the cessation of the taints; not having attained the unsurpassable peace of nirvana, he attains nirvana, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty.

That monk should contemplate thus: "I have left the household life to train in the path, not for the sake of robes and blankets, food and drink, beds and bedding, medicine, and also not for the sake of all the requisites of life. While dwelling in dependence on this forest, lacking right mindfulness, I have attained right mindfulness; having a mind without concentration, I 296

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have attained a concentrated mind; not being liberated, I have attained liberation; not having brought the taints to cessation, I have attained the cessation of the taints; not having attained the unsurpassable peace of nirvana, I have attained nirvana, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty." That monk, having contemplated like this, should remain in that forest.

[Again,] a monk who dwells in dependence on a certain forest [contemplates thus]: "While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty."

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he does not attain right mindfulness; having a mind without concentration, he does not attain a concentrated mind; not being liberated, he does not attain liberation; not having brought the taints to cessation, he does not attain cessation of the taints; not having attained the unsurpassable peace of nirvana, he does not attain nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty. That monk should contemplate thus: "While dwelling in dependence on this forest, lacking right mindfulness, I do not attain right mindfulness; having a mind without concentration, I do not attain a concentrated mind; not being liberated, I do not attain liberation; not having brought the taints to cessation, I do not attain cessation of the taints; not having attained the unsurpassable peace of nirvana, I do not attain nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and 297

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108. The [Second] Discourse on the Forest

The Madhyama Āgama (Middle-length Discourses), Volume II 597c

drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty." That monk, having contemplated like this, should abandon that forest, even in the middle of the night, and leave, without taking leave of others.

[Again,] a monk who dwells in dependence on a certain forest [contemplates thus]: "While I dwell in dependence on this forest, it may be that lacking right mindfulness, I will attain right mindfulness; that having a mind without concentration, I will attain a concentrated mind; that not being liberated, I will attain liberation; that not having brought the taints to cessation, I will attain the cessation of the taints; that not having attained the unsurpassable peace of nirvana, I will attain nirvana; [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, medicine, and all the requisites of life—all of that will be obtained easily, without difficulty."

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest, lacking right mindfulness, he attains right mindfulness; having a mind without concentration, he attains a concentrated mind; not being liberated, he attains liberation; not having brought the taints to cessation, he attains the cessation of the taints; not having attained the unsurpassable peace of nirvana, he attains nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty.

That monk should contemplate thus: "While dwelling in dependence on this forest, lacking right mindfulness, I have attained right mindfulness; having a mind without concentration, I have attained a concentrated mind; not being liberated, I have attained liberation; not having brought the taints to cessation, I have attained cessation of the taints; not having attained the unsurpassable peace of nirvana, I have attained nirvana; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life— all of that is obtained easily, without difficulty." That monk, having contemplated like this, should continue to dwell in dependence on that forest until the end of his life.

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As with dwelling in dependence on a forest, in the same way it is with dwelling in dependence on a cemetery, on a village or town, or on a person. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

108. The [Second] Discourse

on the Forest302

Thus have I heard. At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks: A monk who dwells in dependence on a certain forest [contemplates thus]: "While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path,303 [also] that everything needed by one who is training in the path— robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty."304 That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest [he contemplates thus]: "The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty."

That monk should contemplate thus: "I have left the household life to train in the path, not for the sake of robes and blankets, not for food and drink, beds and bedding, and medicine, [that is to say,] not for all the requisites of life. While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty." That monk, having contemplated like this, should abandon that forest and leave.

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The Madhyama Āgama (Middle-length Discourses), Volume II 598a

[Again,] a monk who dwells in dependence on a certain forest [contemplates thus]: "While I dwell in dependence on this forest, it may be that I will attain the goal of the renunciant, for the sake of which I have gone forth to train in the path, [also] that everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that will be obtained easily, without difficulty."

That monk then dwells in dependence on that forest, and having dwelled in dependence on that forest [he contemplates thus]: "The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty."

That monk should contemplate thus: "I have left the household life to train in the path, not for the sake of robes and blankets, not for food and drink, beds and bedding, and medicine, [that is to say,] not for all the requisites of life. While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain, [though] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty." That monk, having contemplated like this, should remain in that forest.

Division 10

in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty."

That monk should contemplate thus: "While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I do not attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained only with great difficulty." That monk, having contemplated like this, should abandon that forest, even in the middle of the night, and leave without taking leave of others.

That monk then dwells in dependence on that forest. Having dwelled in dependence on that forest [he contemplates thus:] "The goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty." That monk should contemplate thus: "While I dwell in dependence on this forest, the goal of the renunciant, for the sake of which I have gone forth to train in the path, that goal I attain; [also] everything needed by one who is training in the path—robes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life—all of that is obtained easily, without difficulty." That monk, having contemplated like this, should continue to dwell in dependence on that forest until the end of his life.

As with dwelling in dependence on a forest, in the same way it is with dwelling in dependence on a cemetery, on a village or town, or on a person.

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109. The [First] Discourse on Examining One’s Own Mind

The Madhyama Āgama (Middle-length Discourses), Volume II Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

109. The [First] Discourse on

Examining One's Own Mind305

Thus have I heard. At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks: If a monk is not able to skillfully examine the minds of others, then he should skillfully examine his own mind; he should train himself like this.306 How does a monk skillfully examine his own mind? A monk will certainly ensure much benefit for himself if he contemplates like this: "Have I attained inner tranquility while not having attained supreme wisdom of insight into phenomena? Have I attained supreme wisdom of insight into phenomena while not having attained inner tranquility? Have I attained neither inner tranquility nor supreme wisdom of insight into phenomena? Have I attained both inner tranquility and supreme wisdom of insight into phenomena?" If a monk, having examined himself, knows: "I have attained inner tranquility while not having attained supreme wisdom of insight into phenomena," then this monk, having attained inner tranquility, should strive to attain supreme wisdom of insight into phenomena. Later, having attained inner tranquility, he also attains supreme wisdom of insight into phenomena. If a monk, having examined himself, knows: "I have attained supreme wisdom of insight into phenomena while not having attained inner tranquility," then that monk, having attained supreme wisdom of insight into phenomena, should strive to attain inner tranquility. Later, having attained supreme wisdom of insight into phenomena, he also attains inner tranquility. If a monk, having examined himself, knows: "I have attained neither inner tranquility nor supreme wisdom of insight into phenomena," then such a monk, having not yet attained these wholesome states, because of wanting to attain them, should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension. It is just as a person whose head is on fire or whose clothes are on fire would quickly seek means to save his head and save his clothes. In the 302

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same way, a monk who has not yet attained these wholesome states, due to wanting to attain them should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension. Later, having attained inner tranquility, he also attains supreme wisdom of insight into phenomena.

If a monk, having examined himself, knows, "I have attained inner tranquility and also attained supreme wisdom of insight into phenomena," then that monk, established in these wholesome states, should strive to realize the higher knowledge of the destruction of the taints. Why is that? I say of robes that not every one of them can be kept, [but] I also say of robes that every one of them can be kept. What kind of robe do I say cannot be kept? If by the keeping of a [certain] robe evil and unwholesome states increase and wholesome states decrease, then I say that kind of robe cannot be kept. What kind of robe do I say can be kept? If by the keeping of a [certain] robe wholesome states increase and evil and unwholesome states decrease, then I say that kind of robe can be kept. As with robes, in the same way it is also with food and drink, beds and bedding, and villages and towns.

I say [further] that one cannot associate with every person, [but] I also say that one can associate with every person. What kind of person do I say cannot be associated with? If through association with a person evil and unwholesome states increase and wholesome states decrease, then I say that kind of person should not be associated with. What kind of person do I say can be associated with? If through association with a person wholesome states increase and evil and unwholesome states decrease, then I say that kind of person can be associated with.307 [Thus] one knows the qualities to be cultivated as they really are, and one knows the qualities not to be cultivated as they really are. Knowing the qualities to be cultivated and the qualities not to be cultivated as they really are, one does not cultivate the qualities that are not to be cultivated and one cultivates the qualities that are to be cultivated. When one does not cultivate the qualities that are not to be cultivated,308 and cultivates the qualities that are to be cultivated, wholesome qualities increase and evil and unwholesome qualities decrease. This is how a monk skillfully examines 598c

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110. The [Second] Discourse on Examining One’s Own Mind

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The Madhyama Āgama (Middle-length Discourses), Volume II his own mind, skillfully knows his own mind, skillfully takes up [some qualities] and skillfully gives up [other qualities]. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

110. The [Second] Discourse on

Examining One's Own Mind309

Thus have I heard. At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks: If a monk is not able to skillfully examine the minds of others, then he should skillfully examine his own mind; in this way he should train himself. How does a monk skillfully examine his own mind?310

A monk will certainly ensure much benefit for himself if he contemplates thus: "Do I often abide with covetousness, or do I often abide without covetousness? Do I often abide with hatred in the mind, or do I often abide without hatred in the mind? Do I often abide overcome by sloth-and-torpor, or do I often abide not overcome by sloth-and-torpor? Do I often abide with agitation and conceit, or do I often abide without agitation and conceit? Do I often abide with doubt, or do I often abide without doubt? Do I often abide being disputatious, or do I often abide not being disputatious? Do I often abide with a defiled mind, or do I often abide without a defiled mind? Do I often abide with faith or do I often abide without faith? Do I often abide with energy, or do I often abide with laziness? Do I often abide with mindfulness, or do I often abide without mindfulness? Do I often abide with concentration, or do I often abide without concentration? Do I often abide with faulty wisdom, or do I often abide without faulty wisdom?"311

If, when examining himself, a monk knows: "I often abide with covetousness . . . with hatred in the mind . . . overcome by sloth-and-torpor . . . with agitation and conceit . . . with doubt . . . being disputatious . . . with a defiled mind . . . without faith . . . with laziness . . . without mindfulness . . . without concentration . . . I often abide with faulty wisdom," then that monk, wanting to eradicate these evil, unwholesome states, should strive quickly by 304

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every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension. It is just as a person whose head is on fire or whose clothes are on fire quickly seeks means to save his head and save his clothes. In the same way, a monk who wants to eradicate these evil and unwholesome states should strive quickly by every means, training with utmost diligence, relentlessly, with right mindfulness and right comprehension. If, when examining himself, a monk knows: "I often abide without covetousness . . . without hatred in the mind . . . not overcome by sloth-andtorpor . . . without agitation and conceit . . . without doubt . . . not being disputatious . . . without a defiled mind . . . with faith . . . with energy . . . with mindfulness . . . with concentration . . . I often abide without faulty wisdom," then that monk, established in these wholesome states, should strive to realize the higher knowledge of the destruction of the taints.312 Why do I say of robes that not every one of them can be kept but also say of robes that every one of them can be kept? What kind of robe do I say cannot be kept? If by keeping a [certain] robe evil and unwholesome states increase and wholesome states decrease, then I say that kind of robe cannot be kept. What kind of robe do I say can be kept? If by keeping a [certain] robe wholesome states increase and evil and unwholesome states decrease, then I say that kind of robe can be kept.

As with robes, in the same way it is also with food and drink, beds and bedding, villages and towns.

I say [further] that one cannot associate with every person, but I also say that one can associate with every person. What kind of person do I say cannot be associated with? If, through association with a [certain] person, evil and unwholesome states increase and wholesome states decrease, then I say that kind of person cannot be associated with. What kind of person do I say can be associated with? If, through association with a [certain] person, wholesome states increase and evil and unwholesome states decrease, then I say that kind of person can be associated with. [Thus] one knows as they really are the qualities to be cultivated, and also knows as they really are the qualities not to be cultivated. Knowing as they really are the qualities to be cultivated and the qualities not to be cultivated, one does not cultivate the qualities that should not be cultivated 599b

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The Madhyama Āgama (Middle-length Discourses), Volume II but cultivates the qualities that should be cultivated. When one does not cultivate the qualities that should not be cultivated and cultivates the qualities that should be cultivated, wholesome qualities increase and evil and unwholesome qualities decrease. This is how a monk skillfully examines his own mind, skillfully knows his own mind, skillfully takes up [some qualities] and skillfully gives up [other qualities]. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

111. The Discourse on

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Thus have I heard. At one time the Buddha was staying among the Kurus, in the Kuru city of Kammāsadhamma.

At that time the World-honored One addressed the monks: I will teach you the Dharma, which is sublime in the beginning, sublime in the middle, and also sublime in the end, with its meaning and phrasing, endowed with purity, revealing the holy life, namely, fulfilling the holy life and being capable of ending the taints. Listen closely and pay proper attention!

Then the monks listened to receive the teaching.

The World-honored One said:

You should know the taints, know the cause for the arising of the taints, know the result of the taints, know the diversity of the taints, know the cessation of the taints, and know the path to the cessation of the taints.314 You should know feelings, know the cause for the arising of feelings, know the result of feelings, know the diversity of feelings, know the cessation of feelings, and know the path to the cessation of feelings. You should know perception, know the cause for the arising of perception, know the result of perception, know the diversity of perception, know the cessation of perception, and know the path to the cessation of perception.

You should know sensual pleasures, know the cause for the arising of sensual pleasures, know the result of sensual pleasures, know the diversity 306

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of sensual pleasures, know the cessation of sensual pleasures, and know the path to the cessation of sensual pleasures.

You should know karma, know the cause for the arising of karma, know the result of karma, know the diversity of karma, know the cessation of karma, and know the path to the cessation of karma. You should know dukkha, know the cause for the arising of dukkha, know the result of dukkha, know the diversity of dukkha, know the cessation of dukkha, and know the path to the cessation of dukkha. What is "knowing the taints"? There are three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance. This is called "knowing the taints."

What is "knowing the cause for the arising of the taints"? It is ignorance. Because of ignorance, the taints come into being. This is called "knowing the cause for the arising of the taints."

What is "knowing the result of the taints"? It is bondage due to ignorance. Because of being stained by the taints, one receives the result: either attaining a good realm of existence, or attaining a bad realm of existence. This is called "knowing the result of the taints."

What is "knowing the diversity of the taints"? There are taints [leading to] rebirth in hell, there are taints [leading to] rebirth among animals, there are taints [leading to] rebirth among hungry ghosts, there are taints [leading to] rebirth in a heaven, there are taints [leading to] rebirth as a human being. This is called "knowing the diversity of the taints." What is "knowing the cessation of the taints"? When ignorance is eradicated, the taints are eradicated. This is called "knowing the cessation of the taints."

What is "knowing the path to the cessation of the taints"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of the taints." If a monk knows the taints in this way, knows the cause for the arising of the taints, knows the result of the taints, knows the diversity of the taints, knows the cessation of the taints, and knows the path to the cessation of the taints, then he is reckoned as fulfilling the holy life and being capable of ending all the taints.

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The Madhyama Āgama (Middle-length Discourses), Volume II What is "knowing feelings"? There are three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. This is called "knowing feelings."

What is "knowing the cause for the arising of feelings"? It is contact. Because of contact there is feeling. This is called "knowing the cause for the arising of feelings."

What is "knowing the result of feelings"? It is craving. Craving is the result of feelings. This is called "knowing the result of feelings."315 What is "knowing the diversity of feelings"? When a monk feels a pleasant feeling, he knows he is feeling a pleasant feeling. When a monk feels a painful feeling, he knows he is feeling a painful feeling. When a monk feels a neutral feeling, he knows he is feeling a neutral feeling. When he feels a bodily pleasant . . . a bodily painful . . . a bodily neutral feeling . . . a mental pleasant . . . a mental painful . . . a mental neutral feeling . . . a worldly pleasant . . . a worldly painful . . . a worldly neutral feeling . . . an unworldly pleasant . . . an unworldly painful . . . an unworldly neutral feeling . . . a pleasant . . . a painful . . . a neutral feeling related to sensuality . . . a pleasant . . . a painful . . . a neutral feeling unrelated to sensuality, then he knows he is feeling a neutral feeling unrelated to sensuality. This is called "knowing the diversity of feelings."316 What is "knowing the cessation of feelings"? The cessation of contact is the cessation of feelings. This is called "knowing the cessation of feelings." What is "knowing the path to the cessation of feelings"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of feelings." If a monk knows feelings in this way, knows the cause for the arising of feelings, knows the result of feelings, knows the diversity of feelings, knows the cessation of feelings, and knows the path to the cessation of feelings, then he is reckoned as fulfilling the holy life and being capable of ending all feelings.

What is "knowing perception"? There are four kinds of perception. A monk knows narrow perception, knows great perception, knows perception of boundlessness, and knows perception of the sphere of nothingness. This is called "knowing perception."317

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What is "knowing the cause for the arising of perception"? It is contact. Because of contact there is perception. This is called "knowing the cause for the arising of perception."

What is "knowing the result of perception"? It is verbalization. Following on perception there is verbalization. This is called "knowing the result of perception."

What is "knowing the diversity of perception"? There is perception that perceives visible forms, there is perception that perceives sounds, there is perception that perceives odors, there is perception that perceives tastes, and there is perception that perceives tangibles. This is called "knowing the diversity of perception."

What is "knowing the cessation of perception"? The cessation of contact is the cessation of perception. This is called "knowing the cessation of perception."

What is "knowing the path to the cessation of perception"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of perception." If a monk knows perception in this way, knows the cause for the arising of perception, knows the result of perception, knows the diversity of perception, knows the cessation of perception, and knows the path to the cessation of perception, then he is reckoned as fulfilling the holy life and being capable of ending all perception.

What is "knowing sensual pleasures"? There are the five strands of sensual pleasure, which are desirable, delightful, attractive, connected with sensual desire, and extremely pleasurable. What are the five? Visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body. This is called "knowing sensual pleasures."

What is "knowing the cause for the arising of sensual pleasures"? It is contact. Because of contact there are sensual pleasures. This is called "knowing the cause for the arising of sensual pleasures." What is "knowing the result of sensual pleasures"? Following sensual pleasures is the seed for craving for pleasure, clinging to it, and dwelling in it. Because of this, one receives as a result existence in a meritorious 309

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condition, a demeritorious condition, or an imperturbable condition. This is called "knowing the result of sensual pleasures." What is "knowing the diversity of sensual pleasures"? There is sensual pleasure with regard to forms, sensual pleasure with regard to sounds, sensual pleasure with regard to odors, sensual pleasure with regard to tastes, and sensual pleasure with regard to tangibles. This is called "knowing the diversity in sensual pleasures." What is "knowing the cessation of sensual pleasures"? The cessation of contact is the cessation of sensual pleasures. This is called "knowing the cessation of sensual pleasures."

What is "knowing the path to the cessation of sensual pleasures"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of sensual pleasures."

If a monk knows sensual pleasures in this way, knows the cause for the arising of sensual pleasures, knows the result of sensual pleasures, knows the diversity of sensual pleasures, knows the cessation of sensual pleasures, and knows the path to the cessation of sensual pleasures, then he is reckoned as fulfilling the holy life and being capable of ending all sensual pleasures.

What is "knowing karma"? There are two types of karma: intention and intentional action. This is called "knowing karma." What is "knowing the cause for the arising of karma"? It is contact. Because of contact there is karma. This is called "knowing the cause for the arising of karma."

What is "knowing the result of karma"? There is karma that is black and has black results; there is karma that is white and has white results; there is karma that is black and white and has black and white results; and there is karma that is neither black nor white, that has no result, karma [that leads to] the destruction of karma. This is called "knowing the result of karma."318

What is "knowing the diversity of karma"? There is karma [leading to] rebirth in hell, there is karma [leading to] rebirth among animals, there is karma [leading to] rebirth among hungry ghosts, there is karma [leading 310

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to] rebirth in a heaven, there is karma [leading to] rebirth as a human being. This is called "knowing the diversity of karma." What is "knowing the cessation of karma"? The cessation of contact is the cessation of karma. This is called "knowing the cessation of karma." What is "knowing the path to the cessation of karma"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of karma." If a monk knows karma in this way, knows the cause for the arising of karma, knows the result of karma, knows the diversity of karma, knows the cessation of karma, and knows the path to the cessation of karma, then he is reckoned as fulfilling the holy life and being capable of ending all karma. What is "knowing dukkha"? Birth is dukkha, old age is dukkha, disease is dukkha, death is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not getting what one wants is dukkha; in brief, the five aggregates of clinging are dukkha.319 This is called "knowing dukkha."

What is "knowing the cause for the arising of dukkha"? It is craving. Because of craving, dukkha arises. This is called "knowing the cause for the arising of dukkha."

What is "knowing the result of dukkha"? There is minor dukkha that passes away only slowly; there is minor dukkha that passes away quickly; there is intense dukkha that passes away only slowly; and there is intense dukkha that passes away quickly. [Knowing] dukkha and the cessation of dukkha: this is called "knowing the result of dukkha." What is "knowing the diversity of dukkha"? An unlearned ignorant worldling, who has not found a good spiritual friend and has not encountered the noble Dharma, experiences the arising of extreme pain in his body, pain so severe that one would wish to end one's life to escape it. He seeks [a remedy] from outsiders [thinking]: "There may be some renunciant or brahmin who knows a spell consisting of one verse, or two verses, three verses, four verses, a spell of many verses, or [even] a spell consisting of a hundred verses, that will cure my dukkha!" Because he seeks like this, dukkha arises [in him]. [As] the causes of it come together,320 dukkha arises and dukkha ceases. This is called "knowing the diversity of dukkha."321 311

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The Madhyama Āgama (Middle-length Discourses), Volume II What is "knowing the cessation of dukkha"? The cessation of craving is the cessation of dukkha. This is called "knowing the cessation of dukkha." What is "knowing the path to the cessation of dukkha"? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. This is called "knowing the path to the cessation of dukkha." If a monk knows dukkha in this way, knows the cause for the arising of dukkha, knows the result of dukkha, knows the diversity of dukkha, knows the cessation of dukkha, and knows the path to the cessation of dukkha, then he is reckoned as having fulfilled the holy life and being capable of ending all dukkha.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

112. The Discourse Spoken

at Anupiya322

Thus have I heard. At one time the Buddha was staying among the Vajjīs in the Vajjī village of Anupiya.

At that time the World-honored One rose from his meditation seat in the late afternoon, came down from the hall, and said, "Ānanda, come with me to the Aciravatī River to bathe." Venerable Ānanda replied, "Yes." Thereupon, the World-honored One, followed by Venerable Ānanda, went to the Aciravatī River. They took off their robes, placed them on the bank, and entered the water to bathe. Having bathed, they came out again, wiped their bodies dry, and put on their robes. At that time Venerable Ānanda was holding a fan and fanning the Buddha. The World-honored One turned to him and said:

Ānanda, because Devadatta is negligent, he will fall into extreme suffering. He will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, have you not heard from the [other] monks that I have definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief?

Venerable Ānanda replied, "Yes, I have."

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At that time there was a certain monk who had asked Venerable Ānanda, "Is it because the World-honored One used the knowledge of the minds of others to discern Devadatta's mind that he has definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief?"323 [In relation to that question,] the World-honored One said:

Ānanda, that monk may have been young, middle-aged, or old, [but] he was as ignorant as a youngster. Why is that? He had doubts because the Tathāgata has definitely declared this. Ānanda, I do not see in this world, with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, [anyone else] about whom I would definitely declare what I have declared about Devadatta. Why is that?

Ānanda, I have declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, if I saw that Devadatta had any pure state in him, amounting even to a single hair, then I would not definitely declare that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. [However,] Ānanda, I do not see that Devadatta has any pure state, amounting even to a single hair, within him. Therefore I have definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief.

Ānanda, it is as if not far from a village there is a big deep cesspit, and someone had fallen into it and sunk to the bottom. Suppose that someone else comes along and is moved to much compassion, mercy, sympathy, and concern, seeking to benefit him, seeking his security and happiness. That person, having come [to the pit], walks around it looking at him and says, "Does this man have even one spot, amounting to a single hair, that is not contaminated by excrement, by which I could grasp him and pull him out?" [But] having looked him over carefully he does not see that the man has even one clean spot, amounting to a single hair, that is not contaminated by excrement, that he could grasp with his hand and pull him out. In the same way, Ānanda, if I saw that Devadatta had any pure state in him, even amounting to a single hair, then I would not definitely declare 313

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The Madhyama Āgama (Middle-length Discourses), Volume II that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. [But,] Ānanda, I do not see that Devadatta has any pure state in him, not even amounting to a single hair. Therefore I have definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief.

Thereupon, Venerable Ānanda wept.324 Wiping the tears away with his hands, he said:

It is marvelous, World-honored One, it is extraordinary that the Worldhonored One has definitely declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell, to stay for an entire eon, unable to find relief.

The World-honored One said:

Indeed, Ānanda. Indeed, Ānanda, I have declared that Devadatta will certainly go to a bad realm of existence and be reborn in hell to stay for an entire eon, unable to find relief. Ānanda, if you hear from the Tathāgata the explanation of the "great knowledge of discerning people's faculties," then you will certainly gain supreme faith in the Tathāgata and your heart will be delighted.

At this, Venerable Ānanda extended his hands with palms together toward the Buddha and said:

World-honored One, now is the right time. Well-gone One, now is the right time. May the World-honored One explain to the monks the great knowledge of discerning people's faculties. The monks, on hearing it from the World-honored One, will remember it well.

The World-honored One said, "Ānanda, listen closely and pay proper attention. I will now explain to you the great knowledge of discerning people's faculties." Venerable Ānanda listened to receive the instruction. The World-honored One said:

Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished 314

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wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind and knows that this person's wholesome qualities have ceased and unwholesome qualities have arisen. [Although] this person's wholesome qualities have ceased and unwholesome qualities have arisen, a remainder of wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way this person gains in pure qualities.

Ānanda, it is just as when the morning sun first appears, the darkness ceases and light arises. What do you think, Ānanda: when the sun rises higher and mealtime arrives [at midday], has not the darkness already ceased and the light arisen?325

Venerable Ānanda replied, "It is like this, World-honored One." [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind and knows that this person's wholesome qualities have ceased and his unwholesome qualities have arisen. [Although] this person's wholesome qualities have ceased and his unwholesome qualities have arisen, a remainder of his wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way, this person gains in pure qualities. Ānanda, it is like seeds of grain, unspoiled and undamaged, not rotten or broken, unharmed by wind and heat, which were stored safely in autumn. If a householder tends the seeds well in a fertile field and they are watered by timely rain, what do you think, Ānanda: will those seeds grow and thrive? Venerable Ānanda replied, "They will, World-honored One." [The World-honored One said:]

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The Madhyama Āgama (Middle-length Discourses), Volume II qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and knows that this person's wholesome qualities have ceased and his unwholesome qualities have arisen. [Although] this person's wholesome qualities have ceased and his unwholesome qualities have arisen, a remainder of his wholesome roots has not been cut off, and from these wholesome roots the wholesome will grow back again. In this way this person gains in pure qualities. Ānanda, this is what is called the Tathāgata's great knowledge of people's faculties. This is how the Tathāgata correctly knows the roots of all qualities. Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and he knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and knows that this person's wholesome qualities have ceased and his unwholesome qualities have arisen. [Although] this person's wholesome qualities have ceased and his unwholesome qualities have arisen, a remainder of his wholesome roots has not been cut off, [yet] they certainly will be cut off in the future. Thus, this person is of a nature to decline and regress.326

Ānanda, it is just as when the sun is sinking in the late afternoon the light [begins to] cease and darkness descends. What do you think, Ānanda, once the sun has set, will not the light [totally] cease and [total] darkness descend? Venerable Ānanda replied, "It will be so, World-honored One." [The World-honored One said:]

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Ānanda, it is like seeds of grain, unspoiled and undamaged, not rotten or broken, unharmed by wind and heat, which were stored safely in autumn. If a householder tends the seeds well in a fertile field but they are not watered by timely rain, what do you think, Ānanda: will those seeds grow and thrive?

Venerable Ānanda replied, "They will not, World-honored One." [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished wholesome qualities and accomplished unwholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and knows that this person's wholesome qualities have ceased and his unwholesome qualities have arisen. [Although] this person's wholesome qualities have ceased and his unwholesome qualities have arisen, a remainder of his wholesome roots has not been cut off, [yet] they certainly will be cut off in the future. Thus this person is of a nature to decline and regress. Ānanda, this is what is called the Tathāgata's great knowledge of people's faculties. This is how the Tathāgata correctly knows the roots of all qualities. Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, [realizing,] "I do not see in this person any pure quality at all, not even amounting to a single hair. This person is definitely filled with evil and unwholesome defiling qualities. These are the roots of future becoming, resulting in trouble and suffering, the cause of birth, old age, disease, and death. On the breaking up of the body at death, such a person will certainly go to a bad realm of existence and be reborn in hell."

Ānanda, it is like seeds of grain that are spoiled and damaged, rotten and broken, harmed by wind and heat, not having been stored safely in autumn. If a householder sows these seeds in a barren field, does not tend them well, and the rains are not timely, what do you think, Ānanda: will those seeds grow and thrive?

Venerable Ānanda replied, "They will not, World-honored One." 317

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The Madhyama Āgama (Middle-length Discourses), Volume II [The World-honored One said:]

In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, [realizing,] "I do not see in that person any pure quality at all, not even amounting to a single hair. That person is definitely filled with evil and unwholesome defiling qualities. These are the roots of future becoming, resulting in trouble and suffering, the cause of birth, old age, disease, and death. On the breaking up of the body at death, such a person will certainly go to a bad realm of existence and be reborn in hell." Ānanda, this is what is called the Tathāgata's great knowledge of people's faculties. This is how the Tathāgata correctly knows the roots of all qualities.

At this Venerable Ānanda extended his hands with palms together toward the Buddha and said, "The World-honored One has now explained three types of person in this way. Could he also explain the [corresponding] other three types of person?"

The World-honored One said:

He can explain them. Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and finds that this person's unwholesome qualities have ceased and his wholesome qualities have arisen. [Although] this person's unwholesome qualities have ceased and his wholesome qualities have arisen, a remainder of his unwholesome roots has not been cut off, and from these unwholesome roots the unwholesome can grow back again. In this way this person is of a nature to decline and regress.327

Ānanda, it is as with a fire that has just begun burning, when only a single tongue of flame is burning, and then someone feeds it with dry grass or dead wood. What do you think, Ānanda: will that fire increase and flare up?

Venerable Ānanda replied, "It will, World-honored One." [The World-honored One said:]

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In the same way, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and finds that this person's unwholesome qualities have ceased and his wholesome qualities have arisen. [Although] this person's unwholesome qualities have ceased and his wholesome qualities have arisen, a remainder of his unwholesome roots has not yet been cut off, and from these unwholesome roots the unwholesome can grow back again. In this way this person is of a nature to decline and regress. Ānanda, this is what is called the Tathāgata's great knowledge of people's faculties. This is how the Tathāgata correctly discerns the roots of all qualities.

Again, Ānanda, the Tathāgata uses the knowledge of the minds of others to observe another person's mind, and knows that this person has accomplished unwholesome qualities and accomplished wholesome qualities. Later the Tathāgata again uses the knowledge of the minds of others to observe this person's mind, and finds that this person's unwholesome qualities have ceased and his wholesome qualities have arisen. [Although] this person's unwholesome qualities have ceased and his wholesome qualities have arisen, a remainder of his unwholesome roots has not been cut off, [yet] they will certainly be cut off in the future, and in this way this person will be of a nature to attain purity.

Ānanda, it is just as when a fire has burned down to just one tongue of flame and someone comes and puts it on level clear ground or places it on a rock. What do you think, Ānanda: will that fire increase and flare up? Venerable Ānanda replied, "It will not, World-honored One." [The World-honored One said:]

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