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120. The Discourse on a Teaching about Impermanence

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The Madhyama Āgama (Middle-length Discourses), Volume II If he wants to be competent in discussion, A wise one should know the [proper] timing. With Dharma and with meaning, This is how the noble ones discuss. The wise speak like this: Without dispute, without pride, Without feelings of aversion, Without fetters, without taints. Compliant and unconfused, They speak with right knowledge. They accept what is well said, And they themselves never speak evil. In discussion they do not remonstrate, And are not affected by others' remonstration. They know the standpoints and grounds for their speech, This is [the way] they discuss. Thus speak the noble ones, The wise ones who completely get the meaning. For happiness in the present, And for peace in the hereafter, You should know that an intelligent person Speaks without bias or banality. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 120. The Discourse on a

Teaching about Impermanence369 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: Form is impermanent; what is impermanent, that it is dukkha; what is dukkha, that is not-self. Feeling too is impermanent; what is impermanent, 352

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that is dukkha; what is dukkha, that is not-self. Perception too is impermanent; what is impermanent, that is dukkha; what is dukkha, that is notself. Volitional formations too are impermanent; what is impermanent, that is dukkha; what is dukkha, that is not-self. Consciousness too is impermanent; what is impermanent, that is dukkha; what is dukkha, that is notself. That is to say: Form is impermanent . . . feeling . . . perception . . . volitional formations . . . consciousness is impermanent; what is impermanent, that is dukkha; what is dukkha, that is not-self. A learned noble disciple, contemplating in this way, cultivates the thirty-seven requisites of awakening with unobstructed right attention and right mindfulness370 Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, and he knows as it really is: "Birth has been ended for me, the holy life has been established, what had to be done has been done; there will not be another experiencing of existence."

Among existing sentient beings whatsoever—including the nine abodes of sentient beings, up to the stage beyond the sphere of neither-perception-nor-nonperception, [called] "the pinnacle of existence"—among [all of] these this is the foremost, this is the greatest, this is the victor, this is the utmost, this is the most admirable, this is the most excellent, namely: an arahant in the world. Why is that? Because an arahant in the world has attained [true] peace and happiness.

Then the World-honored One uttered these verses:

Freedom from attachment is the foremost happiness. [An arahant] has abandoned sensual desires, and is without craving for existence.

He has forever discarded the "I"-conceit,

Having torn asunder the net of ignorance.

He has attained imperturbability,

His mind is without defilements.

He is not defiled by attachment to the world,

Having lived the holy life and attained freedom from taints. 353

121. The Discourse on the Invitation Ceremony (Pavāraṇā)

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The Madhyama Āgama (Middle-length Discourses), Volume II He understands and knows the five aggregates, His province is the seven wholesome states.371 A great hero, he dwells in a place That is free from all fear. Having attained the seven treasures of awakening, And trained in the threefold training, He is well reputed as a superior friend, The Buddha's supreme and true son. He has attained the tenfold path, A great nāga with a supremely concentrated mind. Foremost in this world,

He is without craving for existence. Unperturbed by the myriad affairs, Liberated from future existence, Having cut off birth, old age, disease, and death. What was to be done is done: he has eradicated the taints. He has generated the knowledge of one beyond training Having made this body his last. Equipped with the foremost holy life, His mind is not dependent on others. Above, below, and in all directions, Nowhere does he find delight. He can roar a lion's roar,

Supremely awakened in the world. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 121. The Discourse on

the Invitation Ceremony

(Pavāraṇā)372

Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary, spending the rains retreat together with a large assembly of five hundred monks. 354

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At that time on the fifteenth of the month, at the time of the recitation of the code of rules, at the invitation ceremony (pavāraṇā), the World-honored One sat down on a seat arranged before the assembly of monks. He addressed the monks:

I am a brahmin, having attained complete cessation. [I am] the unsurpassable King of Physicians and this present body is the last one for me. Being a brahmin, having attained complete cessation, being the unexcelled King of Physicians, and this present body being the last one for me, I say that you are my true sons, born from my mouth and transformed by the nature of the Dharma. Being my true sons, born from my mouth and transformed by the nature of the Dharma, you should through instruction transform [others, and also] teach and admonish one another.373 At that time Venerable Sāriputta was also seated among the assembly. Then Venerable Sāriputta rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said: Just now the World-honored One said [this]: "I am a brahmin, having attained complete cessation. [I am] the unsurpassable King of Physicians, and this present body is the last one for me. Being a brahmin, having attained complete cessation, being the unsurpassable King of Physicians, and this present body being the last one for me, I say that you are my true sons, born from my mouth and transformed by the nature of the Dharma. Being my true sons, born from my mouth and transformed by the nature of the Dharma, you should through instruction transform [others, and also] teach and admonish one another."

The World-honored One tames those who are not [yet] tamed, stills those who are not [yet] stilled, delivers those who are not [yet] delivered, liberates those who are not [yet] liberated, quenches those who are not [yet] quenched, brings to attainment of the path those who have not [yet] attained the path, establishes in the holy life those who are not [yet] established in the holy life. [He causes them to] know the path, awaken to the path, recognize the path, and talk about the path.

From the World-honored One the disciples obtain the Dharma, receive instruction, and receive admonition. Having received instruction and admonition, following the World-honored One's words, they then put it 610b

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The Madhyama Āgama (Middle-length Discourses), Volume II into practice and gain a good understanding of the true Dharma in accordance with its purport. That is so. World-honored One, is there not something to censure in my bodily, verbal, and mental conduct? Then the World-honored One said:

Sāriputta, I do not censure your bodily, verbal, and mental conduct. Why is that? Sāriputta, you possess intelligent wisdom, great wisdom, quick wisdom, swift wisdom, sharp wisdom, wide wisdom, deep wisdom, emancipating wisdom, brightly penetrating wisdom. Sāriputta, you have achieved true wisdom.

Sāriputta, it is just as the crown prince of a wheel-turning monarch, if he does not overstep the instructions he has received but respectfully accepts what his father, the king, transmits to him, he is then able to transmit it in turn. In the same way, Sāriputta, you are able to keep turning the wheel of Dharma that I have set turning. For this reason, Sāriputta, I do not censure your bodily, verbal, and mental conduct. Venerable Sāriputta again extended his hands with palms together toward the Buddha and said:

That is so. The World-honored One does not censure my bodily, verbal, and mental conduct. Does the World-honored One not censure the bodily, verbal, and mental conduct of these five hundred monks? The World-honored One said:

Sāriputta, I also do not censure the bodily, verbal, and mental conduct of these five hundred monks. Why is that? Sāriputta, these five hundred monks have all attained freedom from attachment. In them the taints have been eradicated, the holy life has been established, what had to be done has been done, the heavy burden has been discarded, the fetter of existence has been eradicated, and they have attained the good benefit of right knowledge and right liberation. The only exception is one monk, of whom I earlier foretold that he would, here and now, attain final knowledge, understanding 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."374 356

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For this reason, Sāriputta, I do not censure the bodily, verbal, and mental conduct of these five hundred monks.

A third time Venerable Sāriputta extended his hands with palms together toward the Buddha and said:

That is so. The World-honored One does not censure my bodily, verbal, and mental conduct, and he also does not censure the bodily, verbal, and mental conduct of these five hundred monks. World-honored One, among these five hundred monks, how many monks have attained the three higher knowledges, how many monks have attained liberation both ways, and how many monks have attained liberation by wisdom? The World-honored One said:

Sāriputta, among these five hundred monks, ninety monks have attained the three higher knowledges, ninety monks have attained liberation both ways, and the remaining monks have attained liberation by wisdom. Sāriputta, this assembly is without branches, without leaves, and without knots or faults. It is pure and genuine [heartwood], having become rightly established.375

At that time Venerable Vaṅgīsa was seated among the assembly. Then Venerable Vaṅgīsa rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms together toward the Buddha, and said: That is so. The World-honored One has uplifted me. May the Well-gone One [further] uplift me, so that I may, in the presence of the Buddha and the assembly of monks, utter suitable verses of praise. The World-honored One said, "Vaṅgīsa, do as you wish!" Then in the presence of the Buddha and the assembly of monks, Venerable Vaṅgīsa uttered suitable verses of praise:

Today, on the fifteenth, the day of invitation,

An assembly of five hundred monks is seated together. Having gotten rid of all fetters,

They are without obstructions, seers for whom [repeated] existence is ended.

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122. The Discourse at Campā

The Madhyama Āgama (Middle-length Discourses), Volume II Shining with pure light,

[They are] liberated from every kind of existence. They have put an end to birth, old age, disease, and death, Eliminated the taints, and done what had to be done. [They] have put an end to restlessness-and-worry and the fetter of doubt, To pride and the taint of existence, And they have cut off the thorn that is the fetter of craving. [Thanks to] the Highest Physician, these no longer exist. Brave as lions,

[They] have removed all fear. They have crossed over birth and death, With all taints completely eradicated.376 Just as a wheel-turning monarch, Surrounded by his many courtiers, Rules over his entire territory, As far as the great ocean,

In the same way, the heroic conqueror, The unsurpassable caravan leader, Is revered gladly by his disciples, Who have realized the three [higher knowledges] and abandoned the fear of death.

All are sons of the Buddha,

Who have permanently removed the branches, leaves, and knots. They pay homage to the foremost Honored One, Who set turning the unsurpassable wheel of the Dharma.377 Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 122. The Discourse

at Campā378

Thus have I heard. At one time the Buddha was staying at Campā, beside the pond of Gaggarā.

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At that time, on the fifteenth of the month, at the time of the recital of the code of rules, the World-honored One sat down on a seat arranged before an assembly of monks. Having sat down, the World-honored One immediately entered a meditative concentration. By means of the knowledge of the minds of others he observed the minds of the assembly. Having observed the minds of the assembly, he sat silently until the end of the first watch of the night.379 Then a certain monk 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, the first watch of the night has ended. The Buddha and the assembly of monks have been sitting together for a long time. May the World-honored One recite the code of rules!380 At that time the World-honored One remained silent and did not answer. Then the World-honored One remained sitting silently through the middle watch of the night. That monk again 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, the first watch of the night has passed and the middle watch of the night is about to end. The Buddha and the assembly of monks have been sitting together for a long time. May the World-honored One recite the code of rules!

The World-honored One again remained silent. Then the World-honored One remained sitting silently through the last watch of the night. A third time that monk rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms together towards the Buddha, and said:

World-honored One, the first watch of the night has passed, the middle watch of the night has also ended, and the last watch of the night is coming to an end. It is nearly dawn. Dawn will be breaking before long. The Buddha and the assembly of monks have been sitting together for a very long time. May the World-honored One recite the code of rules! Then the World-honored One told that monk, "Among this assembly there is one monk who is impure."

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The Madhyama Āgama (Middle-length Discourses), Volume II At that time Venerable Mahāmoggallāna was also seated among the assembly. Then Venerable Mahāmoggallāna thought, "About which monk does the World-honored One say that one monk in this assembly is impure? Let me enter the appropriate meditative concentration such that, through that appropriate meditative concentration I acquire the knowledge of the minds of others and can observe the minds of the assembly." Then Venerable Mahāmoggallāna entered the appropriate meditative concentration such that through that appropriate meditative concentration he acquired the knowledge of the minds of others and could observe the minds of the assembly. Venerable Mahāmoggallāna then knew in regard to which monk the World-honored One had said that one monk in the assembly was impure.

Thereupon Venerable Mahāmoggallāna rose from his meditative concentration, went up to that monk, pulled him by the arm, and led him out. He opened the door and sent him outside, [saying:]

Ignorant man, go far away! Don't stay here! You can no longer participate in gatherings of the sangha. As of now you have left it. You are not a monk.381

He closed the door, locked it, and returned to the Buddha. Having paid respect with his head at the Buddha's feet, he stepped back, sat to one side, and said:

I have expelled the monk about whom the World-honored One said that one monk in the assembly was impure. World-honored One, the first watch of the night has passed, the middle watch of the night has also ended, and the last watch of the night is coming to an end. It is nearly dawn. Dawn will be breaking before long. The Buddha and the assembly of monks have been sitting together for a very long time. May the World-honored One recite the code of rules!

The World-honored One said:

Mahāmoggallāna, that foolish person committed a great offense by troubling the World-honored One and the assembly of monks. Mahāmoggallāna, if the Tathāgata had recited the code of rules in an impure assembly [of monks], the head of that [impure] man would have split into seven pieces.382 360

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For this reason, Mahāmoggallāna, from now on you are to recite the code of rules [yourselves]. The Tathāgata will no longer recite the code of rules.383 Why is this? It is like this, Mahāmoggallāna. It may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent—all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to recognize [his real inner condition], they think, "He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renunciants, a thorn among renunciants." Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt those who are [genuinely] practicing the holy life. Mahāmoggallāna, it is just as if a householder had a good rice field or wheat field, but there were to emerge in it a kind of weed called "impure wheat," whose roots, stem, nodes, leaves, and flowers all resembled those of [genuine] wheat. Later, once [the impure wheat] had matured, the householder would see it and think, "This is a pollutant and a disgrace to [genuine] wheat, an abomination and a thorn to [genuine] wheat." Having recognized it, he would pull it up and throw it out [of the field]. Why is that? So as not to let it corrupt the genuine, good wheat.

In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent—all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. 611b

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Mahāmoggallāna, when his companions in the holy life come to recognize [his real inner condition], they think, 'He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renunciants, a thorn among renunciants." Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt those who are [genuinely] practicing the holy life. Mahāmoggallāna, it is just as when a householder is winnowing the [rice] grain in autumn, the grains in the pile that are fully mature will, when tossed up, fall down again and remain there; but the grains that are not fully mature will be carried away by the wind along with the rice chaff. Seeing this, the householder takes a broom and sweeps away [the immature grains and chaff] so that [the floor] is clean. Why is that? So as not to let the remaining good clean rice be polluted. In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up, and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent, all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to recognize [his real inner condition], they think, "He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renunciants, a thorn among renunciants.' Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt those who are [genuinely] practicing the holy life.

Mahāmoggallāna, it is just as a householder, intending to make a water chute to channel spring water, takes an ax and goes into the forest. He taps on the trees. If they are firm and solid they make little sound; if they are hollow, they make a louder sound. Having recognized [the tree he wants], the householder then chops it down and trims away its knots to make it into a water chute.

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In the same way, Mahāmoggallāna, it may be that an ignorant man practices right comprehension when coming and going; that he is properly observant and discerning when bending, stretching, looking up and looking down; that he has a composed manner; that he skillfully wears his outer robe and his other robes and [carries his] bowl; that he practices right comprehension when walking, standing, sitting, and reclining, as well as when sleeping, waking, speaking, and keeping silent, all like a genuine practitioner of the holy life. When he approaches those who are genuinely practicing the holy life, they might not recognize [his real inner condition]. Mahāmoggallāna, when his companions in the holy life come to recognize [his real inner condition], they think, "He is a pollutant among renunciants, a disgrace among renunciants, an abomination among renunciants, a thorn among renunciants." Having recognized him [as such], they should collectively reject him. Why is that? So as not to let [him] corrupt those who are [genuinely] practicing the holy life. Then the World-honored One uttered these verses: When assembled together you should recognize [The one who harbors] evil desires, hatred, jealousy, anger, The fetter of obstinate silence, malevolence, stinginess, Jealousy, fawning, and deceit.

[The one] in the sangha who deceitfully claims to be calm, Taking cover by claiming to be a renunciant, [Yet] secretly does evil deeds,

[Holds] evil views, unguarded,

[The one who] cheats and lies—

You should recognize him as such.

Do not associate with him!

Reject him! Do not stay together with him!

Speaking much, he cheats and boasts,

Not calm, he claims to be calm.

Knowing the right time, [those who are] equipped with pure conduct Reject him and keep distant from him.

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123. The Discourse on the Renunciant Soṇa Kolivīsa

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The Madhyama Āgama (Middle-length Discourses), Volume II The pure should associate with the pure,

Always together in harmony.

Being in harmony, they will be at peace,

And thus attain the end of dukkha.

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

123. The Discourse on the

Renunciant Soṇa Kolivīsa384

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

At that time the venerable renunciant Soṇa Kolivīsa was also staying at Sāvatthī, in the Blind [Men's] Forest.385 He practiced diligently, not sleeping during the first and the last watches of the night, and was rightly established in the cultivation of the requisites of awakening.

Then, while the venerable renunciant Soṇa Kolivīsa was dwelling alone quietly, sitting in meditation and reflecting, this thought came to his mind: "Among the disciples of the World-honored One who diligently practice the true Dharma and discipline, I am foremost. Yet my mind has not attained liberation from the taints. My parents are very wealthy and prosperous; they have a great deal of wealth. Should I now abandon the precepts, cease practicing the path, and engage in sensual pleasures, while practicing generosity and doing meritorious deeds?"

At that time the World-honored One, by means of knowledge of the minds of others, knew the thoughts in the mind of the venerable renunciant Soṇa Kolivīsa. Then he told a certain monk, "Go and tell the renunciant Soṇa Kolivīsa to come here."386

At this the monk answered, "Yes." Then he rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. Approaching the venerable renunciant Soṇa Kolivīsa, he said, "The World-honored One summons you."

The venerable renunciant Soṇa Kolivīsa, having heard the monk's words, approached the Buddha, paid homage with his head [at the Buddha's feet], stepped back, and sat to one side. The World-honored One said: 364

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Renunciant, is it true that while you were dwelling alone quietly, sitting in meditation and reflecting, this thought came to your mind: "Among the disciples of the World-honored One who diligently practice the true Dharma and discipline, I am foremost. Yet my mind has not attained liberation from the taints. My parents are very wealthy and prosperous; they have a great deal of wealth. Should I now abandon the precepts, cease practicing the path, and engage in sensual pleasures, while practicing generosity and doing meritorious deeds?" Then the venerable renunciant Soṇa Kolivīsa felt ashamed and was not without trepidation [on realizing,] "The World-honored One knows what I was thinking!"387 He extended his hands with palms together toward the Buddha and said, "That is true."

The World-honored One said:

Renunciant, I will now question you. Answer according to your understanding. What do you think? When you were living at home, you were good at playing the lute harmoniously, with the lute in tune with the sound of singing and the singing in tune with the sound of the lute; is that so? The venerable renunciant Soṇa Kolivīsa said, "That is so, World-honored One."

The World-honored One asked further, "What do you think? If the strings of the lute are [too] tight, can it produce a pleasant, harmonious sound?" The renunciant answered, "No, World-honored One."

The World-honored One asked further, "What do you think? If the strings of the lute are [too] loose, can it produce a pleasant, harmonious sound?" The renunciant answered, "No, World-honored One."

The World-honored One asked again, "What do you think? If the strings of the lute are neither [too] tight nor [too] loose but just right, in between, can it produce a pleasant and harmonious sound?"

The renunciant answered, "That is so, World-honored One." The World-honored One said:

In the same way, renunciant, too much effort makes the mind become restless; too little effort makes the mind indolent. Therefore, you should discriminate like this at the proper time. Observe these features! Do not be negligent! 365

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The Madhyama Āgama (Middle-length Discourses), Volume II At that time the venerable renunciant Soṇa Kolivīsa heard what the Buddha said, received it well, and kept it well [in mind]. Then he rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left.

Having received the Buddha's instruction with the simile of playing the lute, he dwelled alone in a secluded place and practiced diligently, without negligence of mind. Dwelling alone in a secluded place and practicing diligently, without negligence of mind, this son of a good family, who had shaved off his hair and beard, donned the yellow robes, left home out of faith, and become homeless to practice the path, realized in full the summit of the holy life. He dwelled having personally achieved understanding, awakening, and realization here and now. He knew 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."

The venerable renunciant Soṇa Kolivīsa, having understood the Dharma, had become an arahant. At that time the venerable renunciant Soṇa Kolivīsa, having become an arahant, thought, "Now is the right time. Should I approach the World-honored One and declare my attainment of final knowledge?" Then the venerable renunciant Soṇa Kolivīsa approached the Buddha. Having paid homage with his head [at the Buddha's feet], he stepped back, sat to one side, and said:

World-honored One, if a monk has attained nonattachment and has completely destroyed the taints, [then for him] the holy life has been established, what had to be done has been done, the heavy burden has been cast away, the fetter of existence has been untied, and he has himself attained the good benefits with right knowledge and right liberation. At that time he delights in these six experiences: he delights in dispassion, he delights in seclusion, he delights in nonconflict, he delights in the cessation of craving, he delights in the cessation of clinging, and he delights in imperturbability of the mind.388

World-honored One, perhaps someone may think, "This venerable one delights in dispassion because he relies on faith," [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of ignorance that he delights in dispassion. 366

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World-honored One, perhaps someone may think, "This venerable one delights in seclusion because he is greedy for material profit and fame, seeking offerings,' [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of ignorance that he delights in seclusion. World-honored One, perhaps someone may think, "This venerable one delights in nonconflict because he relies on the precepts,' [but] it should not be seen like this. It is just [due to] the cessation of desire, the cessation of hatred, and the cessation of ignorance that he delights in nonconflict, delights in the cessation of craving, delights in the cessation of clinging, and delights in imperturbability of the mind.

World-honored One, if a monk has attained nonattachment and exhausted the taints, [for him] the holy life has been established, what had to be done has been done, the heavy burden has been cast away, the fetter of existence has been untied, and he has personally attained the good benefits with right comprehension and right liberation, then at that time he delights in these six experiences.

World-honored One, if a monk in training, seeking the unsurpassable peace of nirvana, has not yet attained his intention, at that time he has accomplished the faculties of one in training and the moral habits of one in training. At a later time he exhausts all taints and attains the taintless liberation of the mind and liberation by wisdom. He dwells having personally achieved understanding, awakening, and realization here and now, 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 experience of existence." At that time he has accomplished the faculties of one beyond training and the moral habits of one beyond training. World-honored One, it is just as a young boy who at that time [in his life] has accomplished minor faculties and minor moral habits. At a later time he becomes equipped with the faculties of one in training. At that time he has accomplished the faculties of one in training and the moral habits of one in training.389

In the same way, World-honored One, if a monk in training, seeking the unsurpassable peace of nirvana, has not yet attained his intention, then at that time he has accomplished the faculties of one in training and the 367

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moral habits of one in training. At a later time he exhausts all taints and attains the taintless liberation of the mind and liberation by wisdom. He dwells having personally achieved understanding, awakening, and realization here and now, 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 experience of existence." At that time he has accomplished the faculties of one beyond training and the moral habits of one beyond training.

If his eyes encounter forms perceivable by the eyes, then these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind remains established within, well controlled and guarded, and he observes the rise and fall of phenomena. If . . . sounds perceivable by the ears . . . odors perceivable by the nose . . . flavors perceivable by the tongue . . . tangibles perceivable by the body . . . mental objects perceivable by the mind, then these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind remains established within, well controlled and guarded, and he observes the rise and fall of phenomena.

World-honored One, it is just as if not far from a village there is a great rocky mountain without clefts, without chasms, not easily broken, solidly fixed, without cavities, a single mass. If a strong wind and rain come from the east they cannot shake or agitate [the mountain], nor can the east wind move [the mountain aside] to the south. If a strong wind and rain come from the south they cannot shake or agitate [the mountain], nor can the south wind move [the mountain aside] to the west. If a strong wind and rain come from the west they cannot shake and agitate [the mountain], nor can the west wind move [the mountain aside] to the north. If a strong wind and rain come from the north they cannot shake and agitate [the mountain], nor can the north wind move [the mountain aside] in any direction. In the same way, if his eyes encounter forms perceivable by the eyes, these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind stays established within, well controlled and guarded, and he observes the rise and fall of phenomena. If [his senses encounter] sounds perceivable by the ears . . . odors perceivable by the nose . . . flavors perceivable by the tongue . . . tangibles perceivable by 368

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the body . . . mental objects perceivable by the mind, these will not be able to make him lose this liberation of the mind and liberation by wisdom; his mind stays established within, well controlled and guarded, and he observes the rise and fall of phenomena. Then the venerable renunciant Soṇa Kolivīsa uttered these verses: One who delights in dispassion Whose mind dwells in seclusion Delights in being without conflict And rejoices in the cessation of clinging. One who also delights in the cessation of clinging And in the imperturbability of the mind On attaining true knowledge,

Through this his mind is liberated. On attaining liberation of the mind, A monk's faculties are calmed. That accomplished, he need look no further; There is no further seeking to be done. Just as a rocky mountain

Is not agitated by the wind,

So too forms, sounds, odors, flavors And tangibles,

Things lovable and unlovable, Cannot agitate the mind.390

The venerable renunciant Soṇa Kolivīsa, having proclaimed before the Buddha his attainment of final knowledge, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left. At that time, soon after the venerable renunciant Soṇa Kolivīsa had left, the World-honored One told the monks: Sons of a good family should proclaim before me their attainment of final knowledge, just as the venerable renunciant Soṇa Kolivīsa proclaimed before me his attainment of final knowledge. Without praising himself or 369

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The Madhyama Āgama (Middle-length Discourses), Volume II looking down on others, he told of the benefits here and now, according to his experience.

Let no ignorant ones, entangled in excessive conceit, come before me and proclaim attainment of final knowledge! They have obtained no benefits but instead big trouble. The venerable renunciant Soṇa Kolivīsa proclaimed before me his attainment of final knowledge without praising himself or looking down on others. He told of the benefits here and now, according to his experience. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

124. The Discourse on

Eight Obstacles391

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: For one who [intends to] practice the holy life, there are eight obstacles, eight untimely conditions. What are the eight?

At the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Wellgone One—at that time this person is reborn in hell. This is the first obstacle, the first untimely condition for one who [intends to] practice the holy life. Again, at the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the realm of animals . . . is reborn in the realm of hungry ghosts . . . is reborn in a 370

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heaven of long life . . . is reborn in a border country among barbarians who have no faith and no kindness, who are ungrateful, where there are no monks, nuns, or male and female lay disciples. This is the fifth obstacle, the fifth untimely condition for one who [intends to] practice the holy life. Again, at the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, but he is deaf and dumb like a bleating sheep, only able to communicate through sign language, unable to understand whether the meaning of what is said is good or evil. This is the sixth obstacle, the sixth untimely condition for one who [intends to] practice the holy life. Again, at the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not only communicate through sign language, is able to understand whether the meaning of what is said is good or evil, yet he possesses wrong and perverted views, holding views and doctrines such as these: there is no [merit in] giving, no offering, and no recitation of hymns; there is no [distinction between] wholesome and unwholesome actions; there is no result of wholesome and unwholesome actions; there is neither this life nor the next life; there is no [responsibility toward one's] mother or father; in this world there are no arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is the seventh obstacle, the seventh untimely condition for one who [intends to] practice the holy life.392

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Again, at the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has not appeared in the world and does not teach the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not communicate only through sign language, is able to understand whether the meaning of what is said is good or evil, and is equipped with right views, not perverted views, holding views and doctrines such as these: there is [merit in] giving, offering, and recitation of charms; there is [a distinction between] wholesome and unwholesome actions; there are results of wholesome and unwholesome actions; there is this life and the next life; there is [responsibility toward one's] mother or father; in this world there are arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is the eighth obstacle, the eighth untimely condition for one who [intends to] practice the holy life.

For one who [intends to] practice the holy life, there is [one occasion] that is without obstacle, that is the timely condition. What is the [one occasion] for one who [intends to] practice the holy life that is without obstacle and is the timely condition? At the time when a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a wellgone one, a knower of the world, an unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called a buddha, an exalted one, has appeared in the world and teaches the Dharma that leads to calmness, leads to complete cessation, leads to the path of awakening expounded by the Well-gone One—at that time this person is reborn in the Middle Kingdom, he is not deaf and not dumb like a bleating sheep, does not only communicate through sign language, is able to understand whether the meaning of what is said is good or evil, and is equipped with right view, not perverted views, holding such views and doctrines as these: there is [merit in] giving, offerings, and the recitation of charms; there is 372

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[a distinction between] wholesome and unwholesome actions; there is a result of wholesome and unwholesome actions; there is this life and the next life; there is [responsibility toward one's] mother or father; in this world there are arahants who have reached a good attainment, who are well gone, well advanced, who have personally realized this world and the next world through understanding, awakening, and realization. This is [the one occasion] for one who [intends to] practice the holy life that is without obstacle, that is a timely condition. Then the World-honored One uttered these verses: If one has obtained a human body

And the most sublime Dharma is being taught, Yet he does not attain any fruit, Then this is certainly because he did not encounter the [right] time for it. Many obstacles to [practicing] the holy life have been taught. For a person to encounter

The [right] time in the next life Is very rare in the world.

If one wishes to obtain a human body again And to hear the sublime Dharma,

Then one should practice diligently, Out of concern for oneself.

As for talking about and hearing the good Dharma, Do not miss the [right] time for it. If [one] misses this [right] time, One should certainly worry about falling into hell. If one does not encounter the [right] time, And does not hear the good Dharma taught, Then [one is] like a merchant who loses his wealth; One will endure countless births and deaths. If one obtains a human body,

Hears the right and good Dharma being taught, 373

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125. The Discourse on Poverty

The Madhyama Āgama (Middle-length Discourses), Volume II And respectfully follows the teaching of the World-honored One, Then one must have encountered the [right] time for it. If one encounters this [right] time, And is able to practice the right holy life, Then one will achieve the unsurpassable vision, Taught by the Kinsman of the Sun.

Such a person constantly guards himself, And practices in abandoning the latent tendencies. By removing and extinguishing all fetters, And by defeating the Evil One [Māra] and the Evil One's retinue, He transcends the world;

That is, he achieves the cessation of the taints. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 125. The Discourse

on Poverty393

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, "For a worldly person who has sensual desires, is poverty a great suffering?" The monks answered, "Yes, World-honored One, it is." The World-honored One further asked the monks: If a person who has sensual desires is poor, he may raise a loan from another family's wealth. Is raising a loan from another family's wealth a great suffering in the world?

The monks answered, "Yes, World-honored One, it is." The World-honored One further asked the monks: If a person who has sensual desires raises a loan and is unable to repay it on time, the interest increases day by day. Is the increasing interest a great suffering in the world?

The monks answered, "Yes, World-honored One, it is." 374

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The World-honored One further asked the monks:

If a person who has sensual desires is unable to pay the increasing interest the creditor asks for repayment [of the debt]. Is being asked by a creditor [for repayment of a debt] a great suffering in the world? The monks answered, "Yes, World-honored One, it is."

The World-honored One further asked the monks:

If a person who has sensual desires is asked by the creditor [for repayment of a debt] and is unable to repay it, the creditor pursues him and asks again and again [for repayment]. Is being pursued by a creditor and asked again and again [for repayment] a great suffering in the world? The monks answered, "Yes, World-honored One, it is."

The World-honored One further asked the monks:

For a person who has sensual desires, if the creditor pursues him and asks again and again [for repayment], and because of being unable to repay [the loan] he is arrested and bound by the creditor. Is being arrested and bound by a creditor a great suffering in the world?

The monks answered, "Yes, World-honored One, it is."

[The World-honored One said:]

This means that for a person who has sensual desires, poverty is a great suffering in the world; for a person who has sensual desires, raising a loan is a great suffering in the world; for a person who has sensual desires, the increasing interest from raising a loan is a great suffering in the world; for a person who has sensual desires, being asked by a creditor [for repayment of a loan] is a great suffering in the world; for a person who has sensual desires, being pursued by a creditor and asked again and again [for repayment] is a great suffering in the world; for a person who has sensual desires, being arrested and bound by a creditor is a great suffering in the world. In the same way, if someone in this noble Dharma has no faith in [the value of] wholesome states, does not keep the precepts, is not learned, is not generous, and lacks wisdom regarding wholesome states, then for that reason he is poor and powerless, even if he possesses great amounts of 375

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The Madhyama Āgama (Middle-length Discourses), Volume II gold, silver, beryl, crystal, maṇi jewels, white jade, conch shell, coral, amber, agate, tortoise shell, cornelian, green jade, ruby, and jade pearl.394 This is what I speak of in my noble teaching as the unwholesomeness [resembling] poverty.

[This person] engages in evil conduct of body, speech, and mind. This is what I speak of in my noble teaching as the unwholesomeness [resembling] raising a loan. He wishes to cover up his evil bodily conduct; he does not disclose it himself, does not want to talk about it, does not want to be rebuked by others, and does not do as they ask. He wishes to cover up his evil verbal and mental conduct; he does not disclose it himself, does not want to talk about it, does not want to be rebuked by others, and does not do as they ask. This is what I speak of in my noble teaching as the unwholesomeness [resembling] the increase in interest due. Whether he is practicing inside a village or town or outside a village or town, his companions in the holy life, on seeing him, speak like this, "Venerable friends, this man acts like this, behaves like this, is evil like this, is impure like this; he is a thorn to the village or town." He speaks like this, "Venerable sirs, I do not act like this, do not behave like this, am not evil like this, not impure like this; I am not a thorn to the village or town." This is what I speak of in my noble teaching as the unwholesomeness [resembling] the demand for repayment. Whether he is dwelling in a secluded place, on a mountain, at the base of a tree in a forest, or in an open place, he thinks three kinds of unwholesome thoughts, [namely,] thoughts of sensual desire, thoughts of hatred, and thoughts of harming. This is what I speak of in my noble teaching as the unwholesomeness [resembling] repeated pursuit.

He engages in evil bodily, verbal, and mental conduct. Owing to his evil bodily, verbal, and mental conduct, because of this, at the breaking up of the body at death, he will certainly go to a bad realm of existence, and be reborn in hell. This is what I speak of in my noble teaching as the unwholesomeness [resembling] arrest and bondage.

I see no other bondage as miserable, as severe, as harsh, and as undesirable as the bondage of hell or of [rebirth] as an animal or a hungry ghost. A monk who is an arahant, who has achieved destruction of the taints, knows that these three miserable kinds of bondage have been 376

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destroyed completely, that they have been pulled out by the roots, never to grow again.395

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Then the World-honored One uttered these verses: In the world poverty is suffering, [So too is] raising a loan from another's wealth. Having raised such a loan,

Being asked [to repay it] is suffering and distress. The creditor approaches him and asks [for repayment]; Because of this, [being unable to repay it,] he is arrested and bound. This bondage is very severe suffering For a worldly person who delights in sensual pleasures. It is the same in the noble Dharma For one who is without right faith, Who has no sense of shame or guilt, And performs evil, unwholesome deeds. With his body he performs unwholesome deeds, And also with his speech and mind. He covers them up, does not want to talk about them, And does not like being rightly instructed and admonished. If someone performs [such deeds] again and again, His mind and thoughts experience suffering. Whether in a village or in a secluded place, He will certainly experience regret because of it. With body and speech he performs such deeds, And also with the thoughts in his mind. His evil deeds increase more and more, [As] he performs them again and again. [Committing] evil actions and lacking wisdom, Having done much that is unwholesome, Accordingly, when his life comes to its end, He will certainly go to the bondage of hell. 377

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The Madhyama Āgama (Middle-length Discourses), Volume II This bondage is the most profound suffering. A "hero," [however,] is free from it. One who obtains wealth in accordance with the Dharma Will not incur debt but will be at peace. Giving brings happiness;

It is profitable in both respects [in present and future lives]. In this way householders

Increase their merit through giving. It is the same in the noble Dharma; For one who has good and sincere faith And is equipped with a sense of shame and guilt Who will certainly be without stinginess or greed. Having abandoned the five hindrances, He always delights in practicing diligently. Attaining the concentrative absorptions, He is filled with lasting peace and happiness.396 Having attained an unworldly happiness, Purified as if bathed with water, His imperturbable mind is liberated, And all bonds of existence are eradicated. Nirvana is freedom from ailment; It is called the unsurpassable lamp.397 Freedom from grief, freedom from dust, and peace: This is called "the imperturbable." Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 126. The Discourse on Engaging in Sensual Pleasures398

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

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At that time the householder Anāthapiṇḍika approached the Buddha, paid homage with his head at the Buddha's feet, stepped back, and sat to one side. He said, "World-honored One, in the world how many kinds of persons are there who engage in sensual pleasures?"

The World-honored One said:

Householder, in the world there are altogether ten kinds of persons who engage in sensual pleasures. What are the ten?

Householder, one kind of person who engages in sensual pleasures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn in a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth in improper ways, contrary to the Dharma. Having sought wealth in improper ways, contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees, and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma 379

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and contrary to the Dharma, he does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma and contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleasures seeks wealth both in accordance with the Dharma and contrary to the Dharma. Having sought wealth both in accordance with the Dharma and contrary to the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; nor does he [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having 380

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sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees, [yet he] does not make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. There is this kind of person who engages in sensual pleasures. Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. Having obtained wealth, he is defiled [by it], attached, bound, and tied [to it]. Being defiled [by it], attached, bound, and tied [to it], he uses [that wealth] without seeing the danger [in it] and without knowing how to transcend it. There is this kind of person who engages in sensual pleasures.

Again, householder, one kind of person who engages in sensual pleasures seeks wealth in proper ways, in accordance with the Dharma. Having sought wealth in proper ways, in accordance with the Dharma, he is able to support himself and provide for the comfort of his mother and father, wife and children, servants and employees; and he also makes offerings to renunciants and brahmins whereby he may ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn into a heaven of long life. Having obtained wealth, he is not defiled by it, not attached, bound, and tied to it. Being not defiled by it, not attached, bound, and tied to it, he uses [that wealth] while seeing the danger in it, and knows how to transcend it. There is this [tenth] kind of person who engages in sensual pleasures. Householder, suppose there is a person who engages in sensual pleasures and seeks wealth in improper ways, contrary to the Dharma; who, having sought wealth in improper ways, contrary to the Dharma, does not [use it to] support himself or provide for the comfort of his mother and father, wife and children, servants and employees; and who does not [use it to] make offerings to renunciants and brahmins whereby he might ascend to higher kinds of pleasure, experiencing pleasurable results by being reborn 381

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