The Madhyama Āgama (Middle-Length Discourses) Volume II

113. The Discourse on the Root of all Phenomena

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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 certainly will be cut off in the future, and 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 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 sees that this person does not have even a small amount of black karma, not even amounting to a single hair. This person is definitely full of wholesome qualities, which give happiness and bring happy results, and will certainly lead to his being reborn in a good realm of existence and attaining a long life [there]. A person like this will certainly attain final nirvana in this very life. Ānanda, it is just as when burning coals have long gone out and become cold, yet someone feeds them with dry grass or lots of dead wood. What do you think, Ānanda: will those dead coals begin burning again? 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 sees that this person does not have even a small amount of black karma, not even amounting to a single hair. This person is completely full of wholesome qualities, which give happiness and bring happy results, and will certainly lead to his being reborn in a good realm of existence and attaining a long life [there]. A person like this will certainly attain final nirvana in this very life. 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. Ānanda, of the three types of person I described earlier, the first gains in pure qualities, the second is of a nature to decline and regress, and the third, on the breaking up of the body at death, will certainly go to a bad realm of existence and be reborn in hell. Of the three types of person I described later, the first is of a nature to decline and regress, the second gains in pure qualities, and the third will attain final nirvana in this very life.328 320

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Ānanda, I have now explained to you the great knowledge of people's faculties. What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and well-being—that I have now done. All of you should do your part. Go sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent. Make diligent efforts, lest you regret it later. This is my instruction; this is my teaching. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

113. The Discourse on the

Root of all Phenomena329

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 heterodox practitioners ask you, "What is the root of all phenomena?", you should answer them in this way, "All phenomena have desire as their root."

If they ask further, "What connects all phenomena?", you should answer in this way, "Contact connects all phenomena."

If they ask further, "From what do they come?", you should answer in this way, "They come from feelings."

If they ask further, "Because of what do they exist?", you should answer in this way, "They exist because of intentions and perceptions." If they ask further, "What is their leader?", you should answer in this way, "Mindfulness is their leader."

If they ask further, "What is foremost among them?", you should answer in this way, "Concentration is foremost among them." If they ask further, "What is supreme among them?", you should answer in this way, "Wisdom is supreme among them."

If they ask further: "What is their true [essence]?" you should answer in this way: "Liberation is their true [essence]." 321

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If they ask further, "What is their culmination?", you should answer in this way, "Nirvana is their culmination."

Thus, monks, desire is the root of all phenomena, contact connects them, they come from feelings, they exist because of intentions and perceptions, mindfulness is their leader, concentration is foremost among them, wisdom is supreme among them, liberation is their true [essence], and nirvana is their culmination.

Therefore, monks, you should train in this way:330 practice the mental attitude of [one who has] gone forth to train in the path, practice the perception of impermanence, practice the perception of dukkha in impermanence, practice the perception of not-self in dukkha, practice the perception of impurity, practice the perception of the repulsiveness of food, practice the perception of not delighting in the entire world, practice the perception of death. Knowing likes and dislikes in regard to the world, practice perceiving them like this in the mind. Knowing the arising and existence of the world, practice perceiving it like this in the mind. Knowing, as it really is, the world's arising and ceasing, its attraction, its peril, and the escape from it, practice perceiving it like this in the mind.

If a monk is able to practice the mental attitude of [one who has] gone forth to train in the path, then he is able to practice the perception of impermanence, to practice the perception of dukkha in impermanence, to practice the perception of not-self in dukkha, to practice the perception of impurity, to practice the perception of the repulsiveness of food, to practice the perception of not delighting in the entire world, and to practice the perception of death.

Knowing likes and dislikes in regard to the world, he is able to practice perceiving them like this in the mind; knowing the arising and existence of the world, he is able to practice perceiving it like this in the mind. If, knowing as it really is, the world's arising, its ceasing, its attraction, its peril, and the escape from it, he is able to practice perceiving it like this in the mind, then such a monk is said to have abandoned craving and removed the fetters. Having rightly known and rightly contemplated all phenomena, he has attained the end of dukkha.

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

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114. The Discourse on Uddaka [Rāmaputta]

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114. The Discourse on

Uddaka [Rāmaputta]331

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: In assemblies Uddaka Rāmaputta often spoke like this, "In this lifetime I have contemplated this and realized this. Not knowing the root of the tumor, I have subsequently come to know fully the root of the tumor."332 Uddaka Rāmaputta was not omniscient yet he claimed to be omniscient;333 he had not actually realized but claimed to have realized. Uddaka Rāmaputta had this view and taught like this, "Existence is an illness, a tumor, a thorn. Those who advocate nonperception are foolish. Those who have realized [know]: this is tranquil, this is sublime, namely attaining the sphere of neither-perception-nor-nonperception." He delighted in his own identity and clung to his own identity. Attached to his own identity, he practiced attaining the sphere of neither-perception-nor-nonperception. On the breaking up of the body at death, he was reborn among the devas of neither-perception-nor-nonperception. When his life span there is exhausted he will return to this world and be reborn as a lowly person.334

As to this, a monk [in my dispensation] might rightly say, "In this lifetime I have contemplated this and realized this. Not knowing the root of the tumor, I have subsequently come to know fully the root of the tumor." For a monk, what is right contemplation? A monk knows the six bases of contact, knows their arising, knows their passing away, knows their attraction, knows their peril, and knows the escape from them. He knows [this] with wisdom, as it really is. For a monk this is called right contemplation. For a monk, what is realization? A monk knows the three [types of] feeling, knows their arising, knows their passing away, knows their attraction, knows their peril, and knows the escape from them. He knows this with wisdom, as it really is. For a monk, this is called right realization.335 For a monk, what is not knowing the root of the tumor but subsequently coming to know fully the root of the tumor? A monk knows that craving can be brought to cessation and pulls it out by its roots completely, so that 323

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The Madhyama Āgama (Middle-length Discourses), Volume II it does not arise again. For a monk, this is called not knowing the root of the tumor but subsequently coming to know fully the root of the tumor. As to the tumor, this is the body, with its coarse form made of the four elements, born of father and mother, to be nourished by food and drink, to be covered by clothing and blankets, to be massaged and bathed, having to endure being mishandled—it is impermanent by nature, of a nature to deteriorate and fall apart. This is called the tumor. As to the root of the tumor, this is the threefold craving.336 Craving for sensual pleasures, craving for form, and craving for the formless: these are called the root of the tumor.

As to the taints of the tumor, these are the six bases of sense contact. The taint [related to] the eye on seeing forms, the taint [related to] the ear on hearing sounds, the taint [related to] the nose on smelling odors, the taint [related to] the tongue on tasting flavors, the taint [related to] the body on experiencing tangibles, the taint [related to] the mind on knowing mental objects: these are called the taints of the tumor. Monks, I have taught you about the tumor, and about the root of the tumor.337 What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and well-being, that I have now done. You too should do your part. Go sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent. Make diligent efforts, lest you regret it later. This is my instruction; this is my teaching.

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

115. The Discourse with the

Simile of the Honeyball338

Thus have I heard. At one time the Buddha was staying among the Sakyans at Kapilavatthu.

Then the World-honored One, at dawn, when the night was over, having put on his robes and taken his bowl, went into Kapilavatthu to beg for almsfood. After having partaken of the midday meal, he put away his robe and bowl 324

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and washed his hands and feet. With his sitting mat over his shoulder he went to a Sakyan shrine in a bamboo grove. Entering the great forest, he spread his mat under a tree and sat down cross-legged.

Then the Sakyan Daṇḍapāṇi, leaning on a staff, came by on his afternoon walk. He approached the Buddha and they exchanged greetings. Leaning on his staff, he stood before the Buddha and asked the World-honored One, "Renunciant Gotama, what is the basis of your dispensation? What do you teach?" The World-honored One answered:

Sakyan, [my teaching] is not to quarrel with anyone in the entire world— devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sensual desires,339 abandon hypocrisy, cut off worries, and not be attached to existence, nonexistence, or nonperception. This is the basis of my dispensation, this is what I teach.

When the Sakyan Daṇḍapāṇi heard what the Buddha said, he neither agreed nor disagreed. Shaking his head, the Sakyan Daṇḍapāṇi left. Not long after the Sakyan Daṇḍapāṇi had left, in the late afternoon, the World-honored One rose from sitting in meditation and went to the assembly hall. He sat on a seat prepared in front of the sangha of monks and addressed the monks:

This morning I put on my robes and took my bowl and went into Kapila vatthu to beg for almsfood. Having partaken of the midday meal, I put away my robes and bowl and washed my hands and feet. With my sitting mat over my shoulder I went to a Sakyan shrine in a bamboo grove. Entering the great forest, I spread my sitting mat under a tree and sat down cross-legged.

Then the Sakyan Daṇḍapāṇi, leaning on a staff, came by on his afternoon walk. He approached me and we exchanged greetings. Leaning on his staff, he stood before me and asked, "Renunciant Gotama, what is the basis of your dispensation? What do you teach?" I answered, "Sakyan, [my teaching] is not to quarrel with anyone in the entire world—devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sensual desires, abandon hypocrisy, cut off 325

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The Madhyama Āgama (Middle-length Discourses), Volume II worries, and not be attached to existence, nonexistence, or nonperception: this is the basis of my dispensation, this is what I teach." When the Sakyan Daṇḍapāṇi heard what I said, he neither agreed nor disagreed. Shaking his head, the Sakyan Daṇḍapāṇi left. Then one of the monks rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said: World-honored One, what is meant by "not to quarrel with anyone in the entire world—devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas—to practice the pure holy life secluded from sensual desires, abandon hypocrisy, cut off worries, and not be attached to existence, nonexistence, or nonperception"?

The World-honored One said:

Monk, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.340 This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and unwholesome states—this is called the end of dukkha.

Having said this, the Buddha rose from his seat and went into his dwelling to sit in meditation. Then the monks thought:

Venerable friends, you should know that the World-honored One has risen from his seat and entered his dwelling to sit in meditation, having spoken about this matter in brief, without explaining its details, [namely,] "Suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them. 326

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"This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and unwholesome states—this is called the end of dukkha." They further thought, "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" They further thought:

Venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. Venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief. Venerable friends, let us together approach Venerable Mahākaccāna and request him to explain this matter. As Venerable Mahākaccāna explains it, so we will remember it well. Thereupon the monks approached Venerable Mahākaccāna. Having exchanged greetings, they stepped back, sat to one side, and said: Venerable Mahākaccāna, please know that the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken on this matter in brief without explaining the details, [namely,] "Monks, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them. "This is called the end of dukkha, [namely the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and innumerable evil and unwholesome states—this is called the end of dukkha." 327

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The Madhyama Āgama (Middle-length Discourses), Volume II Then we had this thought, "Venerable friends, who would be able to explain in detail the meaning of what the World-honored One has just said in brief?" We further thought, "Venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. Venerable Mahākaccāna would be able to explain in detail the meaning of what the World-honored One has just said in brief." May Venerable Mahākaccāna, out of compassion, teach us in detail! Then Venerable Mahākaccāna said:

Venerable friends, listen while I tell you a simile. On hearing a simile wise people understand the meaning. Venerable friends, it is as if a man wishing to obtain heartwood, searches for it. In search of heartwood he enters the forest, carrying an axe. He sees a great tree possessing roots, branches, joints, twigs, leaves, flowers, and heartwood. That man does not take hold of the roots, branches, joints, and heartwood but only takes hold of the twigs and leaves.

Venerable friends, what you have said is just like that. The World-honored One was present yet you left him and come to ask me about this matter. Why is that? Venerable friends, you should know that the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of this right meaning, the revelation of all meaning, comes from the World-honored One. Venerable friends, you should have approached the World-honored One himself to ask about this matter, saying, "World-honored One, how is this? What is the meaning of this?" As the World-honored One taught it, so, venerable friends, you should have remembered it. Then the monks said:

Yes, indeed, Venerable Mahākaccāna, the World-honored One is the eye, is knowledge, is meaning, is the Dharma, is the master of the Dharma, is the general of the Dharma. The teaching of this right meaning, the revelation of all meaning, comes from the World-honored One. We should have approached the World-honored One to ask about this matter, saying, "World-honored One, how is this? What is the meaning of this?" As the World-honored One taught it, so we should have remembered it well. 328

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However, Venerable Mahākaccāna is often praised by the World-honored One and by his wise companions in the holy life. Venerable Mahākaccāna will be able to explain in detail the meaning of what the World-honored One said in brief. May Venerable Mahākaccāna explain it in detail, out of compassion!

Venerable Mahākaccāna addressed the monks:

Venerable friends, listen together to what I say. Venerable friends, in dependence on the eye and forms, eye consciousness arises. The coming together of these three things is contact. In dependence on contact there is feeling. If there is feeling, there is perception; if there is perception, there is intention; if there is intention, there is thought; if there is thought, there is differentiation.341 A monk, having gone forth to train in the path with such a [corresponding] reflection as the cause, with intention and perception practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them. This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha.

In the same way for the ear . . . nose . . . tongue . . . body . . . in dependence on the mind and mental objects, mind consciousness arises. The coming together of these three things is contact. In dependence on contact there is feeling. If there is feeling, there is perception; if there is perception, there is intention; if there is intention, there is thought; if there is thought, there is differentiation. A monk, having gone forth to train in the path with such a [corresponding] reflection as the cause, with intention and perception practices not desiring past, future, and present phenomena, not rejoicing in them, not becoming attached to them and not dwelling on them. This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying 604b

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tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha.

Venerable friends, without the eye, without forms, and without eye consciousness, the existence of contact and the manifestation of contact for a monk are not possible. If contact does not manifest, the existence of feeling and the manifestation of feeling are not possible. If feeling does not manifest, the existence and manifestation of thought, intention, and perception of a practititioner, gone forth and training in the path, are not possible. In the same way for the ear . . . nose . . . tongue . . . body . . . without the mind, without mental objects, without mind consciousness, the existence of contact and the manifestation of contact are not possible. If contact does not manifest, the existence of feeling and the manifestation of feeling are not possible. If feeling does not manifest, the existence and manifestation of thought, intention, and perception of a practitioner, gone forth and training in the path, are not possible.342

[On the other hand], venerable friends, because of the eye, because of forms, because of eye consciousness, the existence of contact and the manifestation of contact for a monk are certainly possible. If contact manifests, the existence of feeling and the manifestation of feeling are certainly possible. If feeling manifests, the existence and manifestation of thought, intention, and perception of a practitioner, gone forth and training in the path, are certainly possible. In the same way for the ear . . . nose . . . tongue . . . body . . . because of the mind, because of mental objects, because of mind consciousness, the existence of contact and the manifestation of contact are certainly possible. If contact manifests, the existence of feeling and the manifestation of feeling are certainly possible. If feeling manifests, the existence and manifestation of thought, intention, and perception of a practitioner, gone forth and training in the path, are certainly possible. Venerable friends, the World-honored One rose from his seat and entered his dwelling to sit in meditation, having spoken on this matter in brief without explaining the details, [thus:] "Monks, suppose that a person, with a [corresponding] reflection as the cause, leaves the household life to train in the path. With intention and perception he practices not desiring 330

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past, future, and present phenomena, not rejoicing in them, not becoming attached to them, and not dwelling on them.

"This is called the end of dukkha, [namely, the end of] the underlying tendency to desire, the underlying tendency to hatred, the underlying tendency to existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt. [This is called the end of] quarrel, resentment, flattery, deceit, false speech, divisive speech, and countless evil and unwholesome states—this is called the end of dukkha."

What the World-honored One spoke of only in brief without explaining the details, I have explained in detail in this way, employing these phrases and words. Venerable friends, approach the Buddha and set out [my explanation] in full [to him]. As the World-honored One explains its meaning, venerable friends, you should remember it!

Then, having heard what Venerable Mahākaccāna had said, bearing well in mind [how] to recite it, the monks rose from their seats, circumambulated Venerable Mahākaccāna three times, and left. They approached the Buddha. Having paid homage to him, they stepped back, sat to one side, and said: World-honored One, the instruction that the World-honored One gave in brief without explaining its meaning in detail, after which he rose from his seat and entered his dwelling to sit in meditation—Venerable Mahākaccāna has explained it to us in detail employing these phrases and words. Having heard this, the World-honored One expressed praise: It is well, it is well! My disciple is endowed with the eye, with knowledge, with Dharma, with meaning. Why is that? [Because] in regard to this matter which the teacher taught to his disciples in brief, without explaining its details, that disciple has taught it in detail employing these phrases and words. You should remember it like this, [just] as the monk Mahākaccāna has taught it. Why is that? According to this explanation, so you should contemplate the meaning.

Monks, it is as if someone, due to dwelling in a secluded place, in the mountains or a forest, were to suddenly obtain a ball of honey. Whichever part of it he eats, he gets the taste of it. In the same way, a clansman in 331

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The Madhyama Āgama (Middle-length Discourses), Volume II my true Dharma and discipline, whichever part of it he contemplates, he gets the taste of it: Contemplating the eyes he gets the taste, contemplating the ears . . . nose . . . tongue . . . body… contemplating the mind he gets the taste.343

At that time Venerable Ānanda was fanning the Buddha. Then Venerable Ānanda extended his hands with palms together toward the Buddha and said, "World-honored One, what is the name of this teaching? How should we remember it?"

The World-honored One said, "Ānanda, the name of this teaching is 'the simile of the honeyball.' Thus you should remember it." Then the World-honored One told the monks:

Having received this teaching with the simile of the honeyball, you should learn it and recite it. Why is that? Monks, the teaching with the simile of the honeyball is meaningful. It is the root of the holy life. It leads toward the path,344 toward awakening, toward nirvana. If clansmen shave off their hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path, they should remember well this simile of the honeyball. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully. 116. The Discourse

Spoken to Gotamī345

Thus have I heard. At one time, the Buddha was staying among the Sakyans at Kapilavatthu in the Nigrodhārāma, where he spent the rains retreat with a large number of monks.

At that time Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha's feet, stood back to one side, and said: World-honored One, are women able to attain the fourth fruit of a renunciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline?346 The World-honored One told her:

Desist! Desist, Gotamī! Do not think this: "Women will be allowed to 332

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leave home out of faith and go forth to practice the path in this true Dharma and discipline." Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity. At this, Mahāpajāpatī Gotamī, having been refused by the Buddha, paid homage at the Buddha's feet, circumambulated him three times, and left. At that time the monks were mending the Buddha's robes, [thinking,] "The World-honored One will soon end his rains retreat among the Sakyans. The robes are mended and the three months have passed. [Soon] he will collect his robes, take his bowl, and wander among the people." Mahāpajāpatī Gotamī heard that the monks were mending the Buddha's robes [thinking,] "The World-honored One will soon end his rains retreat among the Sakyans. The robes are mended and the three months have passed. [Soon] he will collect his robes, take his bowl, and wander among the people." Having heard this, Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha's feet, stood back to one side, and said: World-honored One, are women able to attain the fourth fruit of a renunciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline? The World-honored One again told her:

Desist! Desist, Gotamī! Do not think this: "Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline." Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity. At this Mahāpajāpatī Gotamī, having again been refused by the Buddha, paid homage at the Buddha's feet, circumambulated him three times, and left. Then the World-honored One concluded his rains retreat among the Sakyans. The robes had been mended and the three months had passed. He gathered up his robes, took his bowl, and went journeying among the people. Mahāpajāpatī Gotamī, accompanied by some elder women of the Sakyan clan, followed in pursuit of the Buddha, who traveled in stages until he arrived at Nādika and stayed in the Giñjakāvasatha Hall.347 At that time Mahāpajāpatī Gotamī went to the Buddha, paid homage at the Buddha's feet, stood back to one side and said: 333

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The Madhyama Āgama (Middle-length Discourses), Volume II World-honored One, are women able to attain the fourth fruit of a renunciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline? A third time the World-honored One told her:

Desist! Desist, Gotamī! Do not think this: "Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline." Gotamī, shave off your hair like this, wear the yellow robe, and for the rest of your life practice the holy life in purity. Thereupon Mahāpajāpatī Gotamī, having been refused by the Buddha for a third time, paid homage at the Buddha's feet, circumambulated him three times, and left.

Then Mahāpajāpatī Gotamī stood outside the entrance crying in great sorrow, all covered in dirt, her bare feet muddied and soiled [from the journey]. Venerable Ānanda, on seeing Mahāpajāpatī Gotamī standing outside crying in great sorrow, all covered in dirt, her bare feet muddied and soiled, asked, "Gotamī, why are you standing outside the entrance crying in great sorrow, all covered in dirt, your bare feet muddied and soiled?" Mahāpajāpatī Gotamī answered, "Venerable Ānanda, [it is because] women are not allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline."

Venerable Ānanda said, "Gotamī, wait here. I will go to the Buddha to speak to him about this matter."

Mahāpajāpatī Gotamī said, "Yes indeed, Venerable Ānanda." Thereupon, Venerable Ānanda went to the Buddha [and] paid homage with his head at the Buddha's feet. He extended his hands with palms together toward the Buddha and said:

World-honored One, are women able to attain the fourth fruit of a renunciant? Will women therefore be allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline? The World-honored One told him:

Desist! Desist, Ānanda! Do not think this: "Women will be allowed to leave home out of faith and go forth to practice the path in this true Dharma 334

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and discipline." Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long. Ānanda, it is just as in a family with many females and few males: will this family prosper?

Venerable Ānanda said, "No, World-honored One."

[The World-honored One said:]

In the same way, Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long.

Ānanda, it is just as in rice fields and wheat fields: if weeds grow, the fields will be ruined. In the same way, Ānanda, if women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, the holy life will not last long.348 Venerable Ānanda said further:

World-honored One, Mahāpajāpatī Gotamī has greatly benefited the Worldhonored One. Why is that? After the World-honored One's mother died, Mahāpajāpatī Gotamī raised the World-honored One.349 The World-honored One said:

It is like this, Ānanda, it is like this, Ānanda. Mahāpajāpatī Gotamī greatly benefited me; she raised me after my mother died. But, Ānanda, I have also greatly benefited Mahāpajāpatī Gotamī. Why is that? Ānanda, because of me Mahāpajāpatī Gotamī took refuge in the Buddha, Dharma, and Sangha, has no doubts about these three things worthy of respect, and [has no doubts about the four truths of] dukkha, its arising, its ending, and the path. She is accomplished in faith, upholds the precepts, has wide knowledge, is accomplished in giving, and has attained wisdom. She refrains from killing, having abandoned killing. She refrains from taking what is not given, having abandoned taking what is not given. She refrains from sexual misconduct, having abandoned sexual misconduct. She refrains from false speech, having abandoned false speech. She refrains from intoxicants, having abandoned intoxicants. 335

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Ānanda, if because of another person, someone takes refuge in the Buddha, Dharma, and Sangha, has no doubts about these three things worthy of respect, and [has no doubts about the four truths of] dukkha, its arising, its ending, and the way to it, is accomplished in faith, upholds the precepts, has wide knowledge, is accomplished in giving, and has attained wisdom; [if that person] refrains from killing, having abandoned killing; refrains from taking what is not given, having abandoned taking what is not given; refrains from sexual misconduct, having abandoned sexual misconduct; refrains from false speech, having abandoned false speech; refrains from intoxicants, having abandoned intoxicants—then, Ānanda, even if one were to make offerings to that person with clothes and blankets, food and drink, beds and bedding, and medicine, all the requisites of life, for the rest of one's life, one could not repay this favor. Ānanda, for women I will now lay down eight rules of respect, which women may not transgress but must uphold until the end of their lives. Ānanda, just as a fisherman or his apprentice may build a dike in deep water to keep the water in and not let it flow out, in the same way, Ānanda, I now lay down eight rules of respect, which women may not transgress but must uphold until the end of their lives. What are these eight? Ānanda, a nun should seek full ordination from the monks. Ānanda, this is the first rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.350 Ānanda, a nun should seek instruction every half-month from the monks. Ānanda, this is the second rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives. Ānanda, a nun is not allowed to spend the rains retreat in an area where there are no monks. Ānanda, this is the third rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

Ānanda, when a nun has completed the rains retreat, she should ask in both assemblies about three things: seeking about what has been seen, what has been heard, and what has been suspected. Ānanda, this is the fourth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives. 336

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Ānanda, if a monk has not given a nun permission to ask about the discourses, the discipline, or the Abhidharma, then that nun is not allowed to ask him about them. [Only] if he gives her permission to ask about the discourses, the discipline, or the Abhidharma is she allowed to ask. Ānanda, this is the fifth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.351 Ānanda, a nun is not allowed to point out the transgressions of a monk but a monk is allowed to point out the transgressions of a nun. Ānanda, this is the sixth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives. Ānanda, if a nun commits a serious offense (saṅghādisesa), she is to undergo penance before both assemblies for fifteen days. Ānanda, this is the seventh rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives. Ānanda, even if a nun has received full ordination for a hundred years she must still prostrate herself humbly before a recently ordained monk, be respectful and submissive, and greet him by extending her hands with palms together. Ānanda, this is the eighth rule of respect that I lay down for women, which women may not transgress but must uphold until the end of their lives.

Ānanda, I lay down for women these eight rules of respect, which women may not transgress but must uphold until the end of their lives. Ānanda, if Mahāpajāpatī Gotamī upholds these eight rules of respect, then this is her leaving home out of faith, going forth to practice the path in this true Dharma and discipline, obtaining full ordination, and becoming a nun. Thereupon Venerable Ānanda, having heard what the Buddha said, received it well, retained it well, paid homage at the Buddha's feet, circumambulated him three times, and left. He went to Mahāpajāpatī Gotamī and told her:

Gotamī, women are allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline. Mahāpajāpatī Gotamī, the World-honored One has laid down for women eight rules of respect, which women may not transgress but must uphold until the end of their lives. What are these eight?

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Gotamī, a nun should seek full ordination from the monks. Gotamī, this is the first rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun should seek instruction every half-month from the monks. Gotamī, this is the second rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun is not allowed to spend the rains retreat in an area where there are no monks. Gotamī, this is the third rule of respect that the Worldhonored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, when a nun has completed the rains retreat she should ask in both assemblies about three things: seeking about what has been seen, what has been heard, and what has been suspected. Gotamī, this is the fourth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, if a monk has not given a nun permission to ask about the discourses, the discipline, or the Abhidharma, then that nun is not allowed to ask him about them. [Only] if he has given her permission to ask about the discourses, the discipline, or the Abhidharma is she allowed to ask. Gotamī, this is the fifth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, a nun is not allowed to point out the transgressions of a monk but a monk is allowed to point out the transgressions of a nun. Gotamī, this is the sixth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, if a nun commits a serious offense, she is to undergo penance before both assemblies for fifteen days. Gotamī, this is the seventh rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives. 338

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Gotamī, even if a nun has had full ordination for a hundred years she must still prostrate herself humbly before a recently ordained monk, be respectful and submissive, and greet him, extending her hands with palms together. Gotamī, this is the eighth rule of respect that the World-honored One has laid down for women, which women may not transgress but must uphold until the end of their lives.

Gotamī, the World-honored One has laid down for women these eight rules of respect, which women may not transgress but must uphold until the end of their lives. Gotamī, the World-honored One has said this: "If Mahāpajāpatī Gotamī upholds these eight rules of respect, then this is her leaving home out of faith and going forth to practice the path in this true Dharma and discipline, obtaining full ordination, and becoming a nun." At this Mahāpajāpatī Gotamī said:

Venerable Ānanda, listen while I tell you a simile. The wise, on hearing a simile, understand its implication.

Venerable Ānanda, it is just as [when] a warrior woman, a brahmin woman, a householder woman, or a worker woman, beautiful and attractive, having cleansed and bathed herself and anointed her body with fragrant oils, may put on bright clean clothes, and adorn herself with necklaces made of various kinds of precious stones. Suppose someone, feeling welldisposed toward this woman and wishing to benefit her and make her happy, then gives her a wreath of lotuses, a wreath of champak flowers, a wreath of great-flowered jasmine (sumanā), a wreath of Arabian jasmine (vassikā), or a wreath of roses. That woman would rejoice and accept it with both hands and adorn her head with it.

In the same way, Venerable Ānanda, the World-honored One has laid down for women these eight rules of respect and I receive them on my head and will uphold them until the end of my life. Then Mahāpajāpatī Gotamī went forth to practice the path in this true Dharma and discipline, obtained full ordination, and became a nun.352 At a later time, Mahāpajāpatī Gotamī came to be followed and surrounded by a large assembly of nuns. Accompanied by various elder and highly 339

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The Madhyama Āgama (Middle-length Discourses), Volume II regarded nuns who were known to the king, and who had practiced the holy life for a long time, she approached Venerable Ānanda. Having paid homage to him and stood back to one side, she said: Venerable Ānanda should know that these are elder and highly regarded nuns, who are known to kings, and who have practiced the holy life for a long time. There are young monks, new in the training, who have only recently gone forth and entered this true Dharma and discipline, who have begun [this practice] not long ago. We wish that those monks should be ordered to pay homage to these nuns according to their seniority, that they should show respect and reverence and greet them by extending their hands with palms together.

At this Venerable Ānanda said, "Gotamī, wait here. I will go to the Buddha and ask him about this."

Mahāpajāpatī Gotamī said, "Certainly, Venerable Ānanda." Then Venerable Ānanda went to the Buddha, paid homage at the Buddha's feet and stood back to one side. Extending his hands with palms together, he addressed the Buddha:

World-honored One, Mahāpajāpatī Gotamī, accompanied by various elder and highly regarded nuns who are known to kings and who have practiced the holy life for a long time, came to me today. Having paid homage at my feet and stood to one side with palms together, she said to me, "Venerable Ānanda, these elder and highly regarded nuns are known to kings and have practiced the holy life for a long time. There are young monks, new in the training, who have only recently gone forth and entered this true teaching and discipline, who have begun [this practice] not long ago. We wish that those monks should be ordered to pay homage to these nuns according to their seniority, that they should show respect and reverence and greet them by extending their hands with palms together." The World-honored One said:

Desist! Desist, Ānanda! Guard your words, do not speak like this! Ānanda, if you knew what I know, you would not say one word [about this], let alone speak like this.

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Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders would spread their clothes on the ground and say, "Diligent renunciants, walk on this! The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and happiness [by stepping on these clothes]!"

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders would spread their hair on the ground and say, "Diligent renunciants, walk on this! The diligent renunciants practice what is difficult to practice. Grant us long-lasting benefit and gain, peace and happiness [by stepping on this hair]!"

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then brahmins and householders, on seeing renunciants, would have been waiting by the wayside holding in their hands various types of food and drink, saying, "Venerable ones, accept this, eat this, take it with you and use it as you wish. Grant us long-lasting benefit and gain, peace and happiness!" Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then faithful brahmins, on seeing diligent renunciants, would respectfully take them by the arm, lead them into their houses, and hold up various sorts of material goods to give to the renunciants, saying, "Venerable Ones, accept this, take it with you and use it as you wish! Grant us long-lasting benefit and gain, peace and happiness!"

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then even the sun and moon, endowed as they are with great spiritual powers, great virtue, great merit, great spiritual might—even they would not equal the great spiritual might of a diligent renunciant, much less would those lifeless, skinny heterodox practitioners.

Ānanda, if women had not been allowed to leave home out of faith and go forth to practice the path in this true Dharma and discipline, then this true Dharma would have lasted a thousand years. Now its duration has been decreased by five hundred years; it will last only five hundred years. 341

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The Madhyama Āgama (Middle-length Discourses), Volume II Ānanda, you should know that there are five positions a woman cannot achieve. It is not possible for a woman to be a tathāgata, without attachment and fully awakened;353 a wheel-turning monarch; Sakka, the ruler of the devas; King Māra; or Great Brahmā. Know that a man can achieve these five states. It is possible that a man can be a tathāgata, without attachment and fully awakened; a wheel-turning monarch; Sakka, the ruler of the devas; King Māra; or Great Brahmā.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully. 342

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The [First] Great

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117. The Discourse on

Delicate [Upbringing]354

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: In the past, [before] I had left the household life to practice the path, I [lived] at leisure, composed and happy, being brought up in an extremely delicate [manner]. While I was [still] living in the home of my father, Suddho dana, he built various palaces for me: a spring palace, a summer palace, and a winter palace.

To provide for my recreation, he had various kinds of flower ponds constructed not far from these palaces: flower ponds for blue lotuses, for pink lotuses, for red lotuses, and for white lotuses. In those ponds he had various water flowers planted: blue lotus, pink lotus, red lotus, and white lotus. He had them constantly supplied with water and flowers; and he had them guarded, so that no one else could gain access to them. To provide for my recreation, he had various kinds of land-dwelling flowers planted on the banks of the ponds: great-flowered jasmine, Arabian jasmine, champak, fragrant lily, honey-scent flower, rose flower, and water lily.355

To provide for my recreation, he assigned four people to bathe me. Having bathed me, they would apply red sandalwood paste to my body. Having applied sandalwood paste to my body, they would dress me in new silk clothes, brand new from top to bottom, inside and out, surface and interior. By day and by night they constantly held a parasol over me, the Crown Prince, so that I would not be dampened by dew at night or scorched by the sun during the day.

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Whereas in other, ordinary households coarse grains, wheat, bean soup, and ginger were the primary foods, within the household of my father, Suddhodana, even the lowest-ranking servants had rice and sumptuous dishes as their primary foods.

Again, meals were constantly prepared for me from game birds and beasts, the most beautiful birds and beasts—pheasant or partridge, and deer or roe—such game birds and beasts, the most beautiful birds and beasts. I recall how, long ago, when I was [still] living in the home of my father, Suddhodana, I would go up to the main palace to spend the four months of the summer season. There were no other men there, only women for my entertainment. Once there, I had no [thought of] coming down again. When I wanted to visit parks, thirty renowned cavalrymen of the best quality were selected to provide a ceremonial escort, both ahead of me and behind me, to wait on me and guide me—not to mention my other [servants]. Such was my prestige and power. So exceedingly delicate [was my upbringing].

I also recall how, long ago, I saw farmers resting in their fields. I went to the base of a rose-apple tree and sat down cross-legged. Secluded from sensual pleasures, secluded from evil and unwholesome states, I entered and abided in the first absorption, which is with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion.356 I thought, "Unlearned ignorant worldlings are themselves subject to disease, not exempt from disease. On seeing other people become sick, they feel disgust and slight them as undesirable and unpleasant, not observing their own [condition]." Again, I thought, "I am myself subject to disease, not exempt from disease. If on seeing other people become sick I were to feel disgust and slight them as undesirable and unpleasant, then that would not be appropriate for me, since I too am subject to this [condition]." On my having observed in this way, the pride caused by being without sickness naturally vanished.

Again, I thought, "Unlearned ignorant worldlings are themselves subject to old age, not exempt from old age. On seeing other people become old, they feel disgust and slight them as undesirable and unpleasant, not observing their own [condition]." 344

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Again I thought, "I am myself subject to old age, not exempt from old age. If on seeing other people become old I were to feel disgust and slight them as undesirable and unpleasant, that would not be appropriate for me, since I too am subject to this [condition]." On my having contemplated in this way, the pride caused by [youthful] age naturally vanished.357 Unlearned ignorant worldlings are proud, conceited, and become negligent due to being without disease. Due to sensual desires their ignorance grows and they do not practice the holy life. Unlearned ignorant worldlings are proud, conceited, and become negligent due to being [youthful]. Because of sensual desires their ignorance grows and they do not practice the holy life. Unlearned ignorant worldlings are proud, conceited, and become negligent due to being alive. Due to sensual desires their ignorance grows and they do not practice the holy life. Then the World-honored One uttered these verses: Subject to disease, subject to old age, and subject to death. [Despite] being themselves similarly subject [to these], Worldlings view [these conditions] with disgust. If I were to feel disgust [at these conditions], [Despite] not having gone beyond them, That would not be appropriate for me, Since I too am subject to this.

One who practices like this

Realizes the Dharma that [leads to] freedom from rebirth As for pride in being without disease, Youthful, and of long life.

Eliminating all [such] pride,

One sees the peace of dispassion.

By awakening in this way,

One is not anxious in regard to sensual pleasures. Attaining the perception that there is nothing [in sensual pleasures], He practices the pure holy life.

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 608b

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the Elephant358

Thus have I heard. At one time the Buddha was staying at Sāvatthī in the Eastern Park, in the Hall of Migāra's Mother.

At that time, in the afternoon, the World-honored One rose from sitting in seclusion, came down from the hall, and said, "Udāyin, let us go together to the Eastern River to bathe."359

Venerable Udāyin answered, "Yes."

Then the World-honored One went to the Eastern River together with Venerable Udāyin. He took off his robes, left them on the bank, and entered the water to bathe. Having bathed, he came out, wiped his body [dry], and put on his robes.

At that time King Pasenadi had an elephant (nāga) named Sati.360 It was crossing the Eastern River to the accompaniment of all kinds of entertaining music. On seeing it, the multitude said, "This is a nāga among nāgas, a great royal nāga. What is its name?"

Venerable Udāyin extended his hands with palms together toward the Buddha and said:

World-honored One, this elephant has a massive body, and the multitude, on seeing it, say, '"This is a nāga among nāgas, a great royal nāga. What is its name?"

The World-honored One said:

That is so, Udāyin. That is so, Udāyin. This elephant has a massive body, and the multitude, on seeing it, say, "This is a nāga among nāgas, a great royal nāga. What is its name?"

Udāyin, if a horse, a camel, an ox, a donkey, a serpent, a human being, or a tree has grown to have a massive bodily form, then Udāyin, the multitude, on seeing it, say, "This is a nāga among nāgas, a great royal nāga. What is its name?"

Udāyin, in this world with its devas, māras, Brahmās, renunciants, and brahmins, from human beings to devas, of anyone who does not harm [others] through [acts of] body, speech, or mind I say, "he is a nāga."361 Udāyin, in this world with its devas, māras, Brahmās, renunciants, 346

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and brahmins, from human beings to devas, the Tathāgata does not harm [others] through [acts of] body, speech, or mind. For this reason I am called a nāga.

Then Venerable Udāyin extended his hands with palms together toward the Buddha and said:

World-honored One! May the World-honored One enhance my inspirational power! May the Well-gone One enhance my inspirational power! Allow me, in the presence of the Buddha, to chant in praise of the Worldhonored One with verses related to the characteristics of a nāga! The World-honored One said, "Do as you wish." Then, Venerable Udāyin, in the presence of the Buddha, praised the Worldhonored One with verses related to the characteristics of a nāga: The Fully Awakened One, born among humans, Taming himself, attained right concentration. Practicing the holy path, He calmed his mind and was able by himself to attain happiness. Respected by men

For transcending all things, He is also respected by devas [As] one who has become an arahant, without attachment. He has gone beyond all fetters, From being in the jungle [of fetters], he has left the jungle behind [by attaining nirvana].362 Having discarded sensual pleasures, he delights in dispassion, Like true gold extracted from ore. Renowned as the Fully Awakened One, Like the sun ascending in the sky, [He is] supreme among all nāgas, Like the highest summit among a multitude of mountains. Praised as a great nāga,

He does no harm anywhere. 347

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The Madhyama Āgama (Middle-length Discourses), Volume II The nāga among all nāgas,

Truly is an unsurpassable nāga. Gentleness and harmlessness—

These two are the nāga's [hind] legs. Asceticism and celibacy

Are the nāga's practice.

The great nāga has faith as his trunk, Two kinds of virtue as his tusks; Mindfulness as his neck, and wisdom as his head, To contemplate and analyze the teaching; Receiving and retaining the teachings is his belly, Delight in seclusion is his two forelegs.363 Settled well on the in- and out-breaths, [His] mind attains perfect concentration. The nāga remains concentrated when walking and when standing still; When seated he is concentrated and also when lying down. The nāga is concentrated at all times. This is the constant state of the nāga. He accepts food from a household that is without fault. He does not accept it from one that is with fault. [If] he receives food that is bad or impure, He discards it, as a lion does. The food that is offered to him He accepts out of compassion for others. The nāga, in eating the faithful offerings of others, Maintains his life without attachment. He has cut off all fetters, big and small, Attained liberation from all bonds. Wherever he travels,

His mind is not bound by any attachment. Just as a white lotus

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Is born in water and grows up nourished by water, [Yet] the muddy water cannot become attached To its fine fragrance and delightful form— In the same way, the supremely Awakened One Was born into the world and is active in the world, [Yet] is not defiled by sensual pleasures, Just as the [lotus] flower to which the [muddy] water does not become attached.

It is just as a blazing fire

Will cease burning if not supplied with fuel. Without fuel a fire will not continue; Such a fire is said to have ceased. Wise men deliver these similes, Wishing their meaning to be understood. This is what the nāga has come to know, And what the nāga among nāgas teaches. Free from sexual desire and hatred, Having discarded ignorance and attained the [state] without taints, [When] the nāga abandons his body, This nāga is said to have ceased. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Udāyin was delighted and received it respectfully. 119. The Discourse on the

Grounds for Speaking364

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: Herein there are [just] three grounds for speaking,365 not four and not five. If a monk has seen [something], then based on that he may speak, saying, "I saw it." [If he has] heard . . . recognized . . . known [something, then based on that] a monk may speak, saying, "This is what I know." 349

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What are the three [grounds for speaking]? Based on the past a monk may speak, saying, "Like this it was in the past." Based on the future a monk may speak, saying, "Like this it will be in the future." Based on the present a monk may speak, saying, "Like this it is now." These are the three grounds for speaking, not four and not five.

If a monk has seen [something], then based on that he may speak, saying, "I saw it." [If he has] heard . . . cognized . . . known [something, then based on that] a monk may speak, saying, "This is what I know." Since what he says is wholesome, he gains benefit. Since he does not say what is unwholesome, he gains benefit.

A disciple of the noble ones listens attentively with both ears to the Dharma. Having listened attentively with both ears to the Dharma, he abandons one factor, practices one factor, and realizes one factor. Having abandoned one factor, practiced one factor, and realized one factor, he attains right concentration.

A disciple of the noble ones, having attained right concentration of mind, then abandons all sensual passion, hatred, and ignorance. In this way a disciple of the noble ones attains liberation of the mind. Having attained liberation, he knows that he is liberated. He knows 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 experience of existence."366 Based on what a person says, there are four grounds on which one should observe him, [thinking,] "Is this venerable one fit to engage in discussion or not fit to engage in discussion?" If this venerable one does not respond definitively to a definitive argument, does not respond analytically to an analytical argument, does not respond conclusively to a conclusive argument, and does not respond with finality to a final argument, then in these ways this venerable one is not fit to engage in discussion, not fit to engage in argumentation.

If [however] this venerable one does respond definitively to a definitive argument, does respond analytically to an analytical argument, does respond conclusively to a conclusive argument, and does respond with finality to a final argument, then in these ways this venerable one is fit to engage in discussion, fit to engage in argumentation.367 350

Division 11

Again, based on what a person has said, there are a further four grounds on which one should observe him, [thinking,] "Is this venerable one fit to engage in discussion or not fit to engage in discussion?" If this venerable one is inconsistent about standpoints and their opposites, inconsistent about what is known, inconsistent about what has been explained through similes, and inconsistent about procedure, then in these ways this venerable one is not fit to engage in discussion, not fit to engage in argumentation. If [however] this venerable one is consistent about standpoints and their opposites, consistent about what is known, consistent about what has been explained through similes, and consistent about procedure, then in these ways this venerable one is fit to engage in discussion, fit to engage in argumentation.368

Depending on what is being spoken of, he curbs his verbal activity at the [proper] time. He discards his preformed views, discards resentful states of mind, discards sensual desire, discards hatred, discards delusion, discards pride, discards obstinate silence, discards stinginess and jealousy. He does not pursue victory, does not prevail over others, and does not seize on their mistakes. He talks only about what is meaningful, about Dharma. Having talked about what is meaningful, about Dharma, and having taught it and again taught it, he himself is delighted and causes others to be delighted. Such talk about what is meaningful, such talk on [these] subjects is noble talk about what is meaningful, noble talk about [these] matters. It leads all the way to total destruction of the taints. Then the World-honored One uttered these verses:

If when arguing in a discussion,

The confused mind harbors cherishing and pride,

Then this is not noble; it destroys virtue,

With each seeking advantage over the other.

Just seeking to find fault with the other,

Wishing to defeat him;

Striving ever more for victory over each other—

Noble ones do not speak like this.

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