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127. The Discourse on Fields of Merit

The Madhyama Āgama (Middle-length Discourses), Volume II into a heaven of long life. This kind of person who engages in sensual pleasures rates as the lowest among all the kinds of persons who engage in sensual pleasures.399

Householder, suppose there is a person who engages in sensual pleasures and seeks wealth both in accordance with the Dharma and contrary to the Dharma; and who, having sought wealth both in accordance with the Dharma and contrary to the Dharma, supports himself and provides for the comfort of his mother and father, wife and children, servants and employees; and who 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. This kind of person who engages in sensual pleasures is rated the highest among all the kinds of persons who engage in sensual pleasures [and who seek wealth both in accordance with the Dharma and contrary to the Dharma].400 Householder, suppose there is a person who engages in sensual pleasures who seeks wealth in proper ways, in accordance with the Dharma; who, having sought wealth in proper ways, in accordance with the Dharma, supports himself and provides for the comfort of his mother and father, wife and children, servants and employees; and who 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. This kind of person who engages in sensual pleasures is the foremost, the greatest, the superior, the best, the most excellent. He is the most sublime of all the kinds of persons who engage in sensual pleasures. It is just as from a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, from ghee comes clarified ghee—[among these] clarified ghee is the foremost, the greatest, the highest, the best, the most excellent and sublime. In the same way, householder, this [kind of] person who engages in sensual pleasures is the foremost, the greatest, the highest, the best, the most excellent, and the most sublime of all the kinds of persons who engage in sensual pleasures. 382

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Then the World-honored One uttered these verses:401 If someone seeks wealth in ways contrary to the Dharma, And if someone seeks it both in accordance with the Dharma and contrary to the Dharma,

[Then,] by not using [that wealth] to provide for [others] and themselves, And also not using it as offerings to make merit, Both of them are at fault;

They are the lowest among those who engage in sensual pleasures [in such ways].

If someone seeks wealth according to the Dharma, And gains it through his own effort, By using it to provide for himself and others, And also as offerings to make merit, On both accounts this is virtuous,

He is the highest among those who engage in sensual pleasures [with attachment].

If one attains the wisdom of transcendence [While] engaging in sensual pleasures and living the domestic life, Seeing the danger in wealth, being contented, and using it frugally— Such a one attains the wisdom that transcends sensual pleasures. He is [in all respects] the highest among those who engage in sensual pleasures.

Thus spoke the Buddha. Having heard what the Buddha said, the householder Anāthapiṇḍika and the monks were delighted and received it respectfully. 127. The Discourse on

Fields of Merit402

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

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, how many kinds of persons are there in the world who are fields of merit?"

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128. The Discourse on Male Lay Disciples

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

Householder, in the world there are altogether two kinds of persons who are fields of merit. What are the two? The first is the person who is in training. The second is the person who is beyond training. Of persons who are in training there are eighteen kinds, and of persons who are beyond training there are nine kinds.403

Householder, what are the eighteen kinds of persons in training? The faith follower, the Dharma follower, the one liberated by faith, the one who has attained vision, the body witness, the one who goes from clan to clan, the one-seeder,404 the one on the path to stream-entry, the one who has attained stream-entry, the one on the path to once-returning, the one who has attained once-returning, the one on the path to nonreturning, the one who has attained nonreturning, the one who attains final nirvana in between, the one who attains final nirvana on being reborn, the one who attains final nirvana with effort, the one who attains final nirvana without effort, and the one who proceeds upstream to Akaniṭṭha Heaven; these are the eighteen kinds of persons in training.

Householder, what are the nine kinds of persons beyond training?405 [They are] the one who is capable at will [of putting an end to existence] (cetanādharman); the one who is capable of penetrating [without effort] (prativedhanādharman); the one who is in an immovable condition (akopya dharman); the one who is liable to regress (parihāṇadharman); the one who is not liable to regress (aparihāṇadharman); the one who is capable of protecting (anurakṣaṇādharman), [that is,] who while protecting himself will not regress, but if he does not protect himself he will regress; the one who is in a condition of standing firmly (sthitākampya); the one who is liberated by wisdom; and the one who is liberated on both sides. These are the nine kinds of persons who are beyond training. Then the World-honored One uttered these verses:

In the world those who are in training and those who are beyond training Are worthy of respect, worthy of offerings.

They are accomplished in maintaining correct [conduct of] body, And of speech and mind as well.

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Householder, these are excellent fields [of merit];

One who makes offerings to them gains great merit.

Thus spoke the Buddha. Having heard what the Buddha said, the householder Anāthapiṇḍika and the monks were delighted and received it respectfully. 128. The Discourse on

Male Lay Disciples406

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

At that time the householder Anāthapiṇḍika, accompanied by a large assembly of five hundred male lay disciples, approached Venerable Sāriputta. He paid homage with his head [at the feet of Venerable Sāriputta], stepped back, and sat to one side. The five hundred male lay disciples also paid homage, stepped back, and sat to one side. After the householder Anāthapiṇḍika and the five hundred male lay disciples had sat down to one side, Venerable Sāriputta taught them the Dharma, exhorting and inspiring them, fully delighting them. Having with countless skillful means taught them the Dharma, having exhorted and inspired them, fully delighting them, [Venerable Sāriputta] rose from his seat and approached the Buddha. He paid homage with his head at the Buddha's feet, stepped back, and sat to one side. Not long after Venerable Sāriputta had left, the householder Anāthapiṇḍika and the five hundred male lay disciples also approached the Buddha, paid homage with their heads at the Buddha's feet, stepped back, and sat to one side.407

Once Venerable Sāriputta and the [lay] assembly were properly seated, the World-honored One addressed them saying:

Sāriputta, if regarding a noble lay disciple you know that he is well guarded by practicing five principles, and that he attains easily and without difficulty four higher states of mind that are happy abodes here and now, then, Sāriputta, you can declare that for that noble disciple [rebirth] in hell is ended,408 and also [rebirth] as an animal, as a hungry ghost, or into any [other] bad realm of existence. He has attained stream-entry. He will not descend into any evil condition but will certainly progress toward full awakening; and after experiencing at most seven existences, coming and 385

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going among devas and human beings [at most] seven times, he will attain the ending of dukkha.

Sāriputta, how is a noble lay disciple well guarded by practicing five principles?409 A noble lay disciple abstains from killing, has given up killing, has discarded sword and club. He has a sense of shame and fears blame, and a mind [full of] loving-kindness and compassion, [wishing] to benefit all [beings], even insects. He has purified his mind with regard to killing living beings. A noble lay disciple is well guarded by practicing this first principle.

Again, Sāriputta, a noble lay disciple abstains from taking what is not given, has given up taking what is not given. He takes [only] what is given and delights in taking [only] what is given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting any reward. He constantly guards himself so as not to be overcome by [any thought of] stealing. He has purified his mind with regard to taking what is not given. A noble lay disciple is well guarded by practicing this second principle. Again, Sāriputta, a noble lay disciple abstains from sexual misconduct, has given up sexual misconduct. If a woman is being guarded by her father, guarded by her mother, guarded by her parents, guarded by her brothers, or guarded by her sisters; or if a woman is guarded by her parents-in-law, guarded by her relatives, or guarded by her clan; or if she has been promised in marriage or is protected by threat of punishment, or has been garlanded as a sign of betrothal—[then he] does not violate such a woman. He has purified his mind with regard to sexual misconduct. A noble lay disciple is well guarded by practicing this third principle. Again, Sāriputta, a noble lay disciple abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshakably established in the truth, is completely trustworthy, and will not deceive [anyone in] the world. He has purified his mind with regard to false speech. A noble lay disciple is well guarded by practicing this fourth principle. Again, Sāriputta, a noble lay disciple abstains from intoxicants, has given up intoxicants. He has purified his mind with regard to intoxicants. A noble lay disciple is well guarded by practicing this fifth principle. Sāriputta, what are the four higher states of mind that are happy abodes here and now, which a noble lay disciple attains easily and without difficulty? 386

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A noble lay disciple recollects the Tathāgata [thus], "That is the Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable person, leader on the path of Dharma, teacher of devas and human beings, called Buddha, an Exalted One." When he recollects the Tathāgata in this way, if there are [in his mind] any evil desires they disappear right away. If there are in his mind unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] the Tathāgata, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If] in his mind there are unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this first higher state of mind that is a happy abode here and now. Again, Sāriputta, a noble lay disciple recollects the Dharma [thus], "The Dharma that is well taught by the World-honored One definitely leads to the ultimate, to freedom from vexation and affliction; it exists continuously and is immovable."410 When he contemplates in this way, understands in this way, knows in this way, and recollects the Dharma in this way, then if [in his mind] there are any evil desires, they disappear right away. If in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. For a noble lay disciple who is established in [recollection of] the Dharma, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains [easily and without difficulty] this second higher state of mind [that is a happy abode here and now]. Again, Sāriputta, a noble lay disciple recollects the sangha [thus], "The noble sangha of the Tathāgata is proceeding well and proceeding rightly, progressing in the Dharma in accordance with the Dharma, and conforming to the Dharma. In the sangha there are indeed arahants and those on the path to arahantship, nonreturners and those on the path to nonreturning, once-returners and those on the path to once-returning, stream-enterers and those on the path to stream-entry. These are reckoned the four pairs 387

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or the eight classes [of noble ones]. These are reckoned the sangha of the Tathāgata. They have achieved morality, they have achieved concentration, they have achieved wisdom, they have achieved liberation, and they have achieved knowledge and vision of liberation.411 They are worthy of respect and esteem, worthy of offerings, and are an excellent field of merit in the world." When [a noble lay disciple] recollects the sangha of the Tathāgata in this way, then if [in his mind] there are any evil desires, they disappear right away. If in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. For a noble lay disciple who is established in [recollection of] the sangha of the Tathāgata, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this third higher state of mind that is a happy abode here and now.

Again, Sāriputta, a noble lay disciple recollects his own morality [thus], "This morality [of mine] is not deficient, not defective. It is free from defilement and corruption, established [firmly] like the earth, not hollow.412 It is praised by the noble ones, well received and remembered." When he recollects his own morality in this way, if [in his mind] there are any evil desires, then they disappear right away. If in his mind there are any unwholesome and defiling [states causing], distress, worry, and grief, then they too disappear.

For a noble lay disciple who is established in [recollection of] morality, his mind is pacified and attains joy. If [in his mind] there are any evil desires, then they disappear right away. [If] in his mind there are any unwholesome and defiling [states causing] distress, worry, and grief, then they too disappear. A noble lay disciple attains, easily and without difficulty, this fourth higher state of mind that is a happy abode here and now. Sāriputta, if regarding a noble lay disciple you know that he is well guarded by practicing these five principles, and that he attains easily and without difficulty these four higher states of mind that are happy abodes here and now, then, Sāriputta, you can declare that for that noble disciple [rebirth] in hell is ended, and also [rebirth] as an animal, a hungry ghost, 388

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or in any [other] bad realm of existence. He has attained stream-entry. He will not descend into any evil condition but will certainly progress toward full awakening; and after experiencing at most seven existences, coming and going among devas and human beings [at most] seven times, he will attain the ending of dukkha.

Then the World-honored One uttered these verses: A wise man who dwells in the household, Discerns the fearfulness of hell. Due to receiving and retaining the noble Dharma, He eliminates every kind of evil. He abstains from killing or harming living beings, Being able to abandon this with understanding. He speaks the truth, not what is false. He does not steal others' property. Satisfied with his own wife,

He does not take delight in another's wife. He has given up intoxicants and abstains from them, [Knowing them to be] a source of mental confusion, madness, and ignorance.

[One] should often recollect the Fully Awakened One, Reflect on the wholesome teachings, Recollect the sangha, and contemplate [one's own] morality. From this [one] will gain joy. Wishing to practice giving,

One should consider the anticipated merit of it, And give first to [those who are of] calmed mind. Such [giving] brings [good] results. I will now speak of [those with] calmed minds. Sāriputta, listen attentively! [An ox] may be black or white, Red or brown,

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129. The Discourse on the Enemy

The Madhyama Āgama (Middle-length Discourses), Volume II Mottled with delightful colors, Or having the color of a dove, According to its inborn state; [But] the well-trained ox is foremost. [If] it has adequate bodily strength And goes at a good speed, quickly back and forth, Then it will be selected for its capability And not rejected for its color. In the same way, a human being May be born into different estates: As warrior or brahmin

Or merchant or laborer,

According to his inborn state. An elder who is pure and keeps the precepts, Who is without worldly attachment, a well-gone one413 —

Giving alms to him brings great fruit. As for someone who is ignorant, who lacks knowledge, Lacks wisdom, lacks learning— Giving alms to him brings little fruit.414 Lacking the light [of wisdom], [such a person] illuminates no one. If the light [of wisdom] shines On a wise disciple of the Buddha Whose faith in the Well-gone One Is well rooted and firmly established, [Then] that person will be reborn into a good estate, In a family of his choice,

And in the end will attain nirvana. In these ways each one has his destiny. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Sāriputta, the monks, the householder Anāthapiṇḍika, and the five hundred male lay disciples were delighted and received it respectfully. 390

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129. The Discourse on

the Enemy415

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: There are seven states of enmity that make for the enmity that comes upon a man or a woman when they become angry. What are the seven? An enemy does not want his enemy to be good-looking. Why is that? [Because] an enemy does not delight in his enemy being good-looking. A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger has an ugly appearance because of this, even if he is well bathed and his body is anointed with fine fragrance. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the first state of enmity that makes for the enmity that comes upon a man or woman when they become angry. Again, an enemy does not want his enemy to sleep in peace. Why is that? [Because] an enemy does not delight in his enemy sleeping in peace. A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger sleeps in distress because of this, even if he is lying on a royal bed upholstered with wool textiles, draped with brocades and fine silk fabrics, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the second state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to make a large profit. Why is that? [Because] an enemy does not delight in his enemy making a large profit.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger does not [try to] make a profit when he should [try to] make a profit, and [tries to] make a profit when he should not [try to] make a profit. In both cases he acts contrary [to what is appropriate], so he has a big loss. Why is that? Because he is 391

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overcome by anger and his mind does not abandon anger. This is the third state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to have friends. Why is that? [Because] an enemy does not delight in his enemy having friends. For a person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger, if he has good friends they leave him and go away. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the fourth state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to have a good reputation. Why is that? [Because] an enemy does not delight in his enemy having a good reputation.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger gains ill fame, a bad reputation, which becomes widely known in all directions. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the fifth state of enmity that makes for the enmity that comes upon a man or woman when they become angry.

Again, an enemy does not want his enemy to be very wealthy. Why is that? [Because] an enemy does not delight in his enemy being very wealthy. A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger engages in conduct of body, speech, and mind that causes him to lose a great deal of wealth.416 Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the sixth state of enmity that makes for the enmity that comes upon a man or woman when they become angry. Again, an enemy does not want his enemy, at the breaking up of the body at death, to be certain of going to a good realm of existence, a heavenly world. Why is that? [Because] an enemy does not delight in his enemy going to a good realm of existence.

A person who is angry, who repeatedly becomes angry, who is overcome by anger, and whose mind does not abandon anger engages in evil conduct of body, speech, and mind. Having engaged in evil conduct of body, 392

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speech, and mind, at the breaking up of the body at death, he will certainly go to a bad realm of existence, being reborn in hell. Why is that? Because he is overcome by anger and his mind does not abandon anger. This is the seventh state of enmity that makes for the enmity that comes upon a man or woman when they become angry. These are the seven states of enmity that make for the enmity that comes upon a man or woman when they become angry.

Then the World-honored One uttered these verses: One who is angry acquires an ugly appearance, He sleeps uneasily and in distress. Though he should gain great wealth, He instead incurs loss.

[Even those who were his] close good friends Keep their distance from a person who becomes angry. As he repeatedly becomes angry,

His bad reputation spreads in all directions. He is angry when engaging in activities of body or speech, And entangled in anger when engaging in activities of the mind. A person overcome by anger

Loses all his wealth.

Anger produces disadvantage;

Anger produces defilement of the mind. Fear arises within [such] a person, Yet he is unable to realize this. One who is angry does not recognize what is advantageous; One who is angry does not know the Dharma. Lacking sight, blind, enveloped in darkness: Such is the person who delights in anger. Anger first manifests as an ugly appearance, Just as fire first starts by giving out smoke. From this arise hatred and jealousy; And as a consequence of this, everyone becomes angry. 393

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What an angry person does, Whether wholesome or unwholesome deeds, After having become full of anger,417 He feels scorched as if burned by fire. What I have called scorching deeds And entangling [mental] states I will now explain one by one. All of you, listen attentively! One who is angry will turn against his father and harm him, And against his brothers too. He will even kill his sisters. So harmful is one who is angry. [The one] who gave birth to him and raised him, Who enabled him to see this world, Who enabled him to survive: his mother. Even her the angry one will harm.418 Without shame, without scruple, For one who is entangled by anger there is nothing he will [not be ready] to say.

For a person overcome by anger, There is nothing [bad] that his mouth will not utter. He performs ignorant and immoral deeds,419 And takes his own life at a young age. When doing this he lacks self-awareness; Because of anger, terrifying things occur. He is attached to himself, And loves himself extremely; Yet despite loving himself, One who is angry also harms himself. He stabs himself with a knife, Or flings himself off a cliff, 394

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Or hangs himself with a rope,

Or takes various kinds of poison. Such is the nature of anger;

His death is due to anger.

All of this can be abandoned,

By understanding it with wisdom. As for tiny unwholesome deeds, A wise person is able to discard them by understanding them. One should be patient with such behavior, If one wishes to be free of ugliness, To be free of anger and free of worry, To remove the smoke of conceit and be free of it, To tame anger and abandon it,

To eradicate it completely and be free of the taints. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. 130. The Discourse on

Teaching Dhammika420

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

At that time Venerable Dhammika was an elder in his native region. He was in charge of the stupa, and he held a senior position relative to [others, but he] was irascible, impatient, and very coarse, [given to] berating and condemning other monks. Because of this, all the [other] monks of [Dhammika's] native region left and went away. They did not enjoy staying there. Then the laymen of the region, seeing that all the monks of the region were leaving and going away, because they did not enjoy staying there, thought, "Why do all the monks of the region leave and go away, not delighting in staying here?"

The laymen of the region heard about Venerable Dhammika, an elder in his native region, [as follows]. He was in charge of the stupa and he held a senior position relative to [others, but he] was irascible, impatient, and very 395

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coarse, [given to] berating and condemning other monks. Because of this, all the [other] monks of [Dhammika's] native region left and went away. They did not enjoy staying there. Hearing this, the laymen of [Dhammika's] birthplace together approached Venerable Dhammika and expelled him from the monasteries of his native region.421

At this Venerable Dhammika, having been expelled from the monasteries of his native region by the laymen of his native region, took his robes and bowl and headed for Sāvatthī. Traveling in stages, he reached Sāvatthī and stayed in Jeta's Grove, Anāthapiṇḍika's Park.

Then Venerable Dhammika 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, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region. Then the World-honored One told him, "Stop, Dhammika! Stop! Why do you need to say this?"422

Venerable Dhammika extended his hands with palms together toward the Buddha, and again said:

World-honored One, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region. The World-honored One again addressed him:

Dhammika, long ago merchants here in Jambudīpa would set out on the ocean by boat, carrying with them a land-seeking bird of prey. Before going far on the great ocean, they would release the land-seeking bird of prey. If the land-seeking bird of prey was able to reach the coast of the great ocean, it would not return to the boat; but if the land-seeking bird of prey was not able to reach the coast of the great ocean, it would return to the boat. In the same way, Dhammika, since you have been expelled from the monasteries of your native region by the laymen of your native region, you return to me. Stop, Dhammika! Stop! Why do you need to say this again? A third time Venerable Dhammika said:

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World-honored One, I did not revile the laymen of my native region, I did not berate them, I did not give offense to them. Yet the laymen of my native region have driven me from the monasteries of my native region. A third time the World-honored One addressed him:

Dhammika, when you were expelled from the monasteries of your native region by the laymen of your native region, did you abide by the Dharma of a renunciant?

At this Venerable Dhammika rose from his seat, extended his hands with palms together toward the Buddha, and said, "World-honored One, how does a renunciant abide by the Dharma of a renunciant?"

The World-honored One said:

Dhammika, long ago the human life span was eighty thousand years. Dhammika, when the human life span was eighty thousand years, this continent of Jambudīpa was very wealthy and pleasant, with many inhabitants; villages and cities were as close [together] as the distance of the flight of a single rooster. Dhammika, when the human life span was eighty thousand years, women married at the age of five hundred years. Dhammika, when the human life span was eighty thousand years, there were [only] such ailments as [needing to] defecate and urinate, having desires, having nothing to eat, and growing old. Dhammika, when the human life span was eighty thousand years, there was a king called Koravya, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world. Being a righteous Dharma king, he possessed the seven treasures. Those seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure— these are the seven. He had a thousand sons who were handsome, brave, fearless, and able to overcome other people. He certainly ruled over the whole earth, as far as the ocean, without relying on sword or club, governing only by the Dharma, bringing peace and happiness [to all].423 Dhammika, King Koravya had a tree called Well-established, a royal banyan tree. Dhammika, the royal banyan tree Well-established had five branches: the first branch provided nourishment for the king and queen; 397

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the second one provided nourishment for the crown prince and courtiers; the third one provided nourishment for the countrymen; the fourth one provided nourishment for renunciants and brahmins; the fifth one provided nourishment for birds and beasts. Dhammika, the fruits of the royal banyan tree Well-established were as big as a two-pint bottle, and tasted like pure honeyballs.

Dhammika, the royal banyan tree Well-established was not guarded, [yet] no one stole from it. [Then one day] a man came, hungry and thirsty, very weak, with a wan and sallow appearance, wanting to eat the fruit, so he approached the royal banyan tree Well-established. After having eaten his fill of fruit he broke off a branch bearing fruit and left. There was a deva who dwelled in dependence on the royal banyan tree Well-established. He thought, "How odd is this man of Jambudīpa! He lacks gratitude and appreciation. Why is that? Because, having eaten his fill of fruit from the royal banyan tree Well-established, he broke off a branch bearing fruit and took it away. Let me cause the royal banyan tree Well-established to become devoid of fruit and not bear [any more] fruit." Then the royal banyan tree Well-established became devoid of fruit and did not bear [any more] fruit.

Another man came by, hungry and thirsty, very weak, with wan and sallow appearance, wanting to eat the fruit, so he approached the royal banyan tree Well-established. Seeing that the royal banyan tree Wellestablished had become devoid of fruit and was not producing [any more] fruit, he approached King Koravya and said, "May your majesty know that the royal banyan tree Well-established has become devoid of fruit and is not producing [any more] fruit."424

On hearing this, just as [quickly as the time it takes for] a strong man to bend his arm or stretch it out, King Koravya disappeared from Kuru [country] and arrived in the Heaven of the Thirty-three. Standing before Sakka, ruler of the devas, he said, "May Kosiya know that the royal banyan tree Well-established has become devoid of fruit and does not produce [any more] fruit."

Then, just as [quickly as the time it takes for] a strong man to bend his arm or stretch it out, Sakka, ruler of the devas, and King Koravya disappeared from the Heaven of the Thirty-three and arrived in Kuru [country]. 398

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Standing not far from the royal banyan tree Well-established, Sakka, ruler of the devas, performed a feat of supernormal powers to create a great rainstorm. After he had created the great rainstorm, the royal banyan tree Well-established was uprooted and fell over.

Because of this, the tree deva who dwelled in the royal banyan tree Well-established was sorrowful and distressed. Weeping and shedding tears, he stood before Sakka, ruler of the devas. Sakka, ruler of the devas, asked him, "Deva, why are you sorrowful and distressed, standing before me weeping and shedding tears?"

The deva said, "May Kosiya know that, because of the great rainstorm the royal banyan tree Well-established has been uprooted and fell over." Then Sakka, ruler of the devas, said to the tree deva, "Tree deva, when the royal banyan tree Well-established was uprooted and fell over due to the great rainstorm, did you abide by the Dharma of a tree deva?" The tree deva said, "Kosiya, how does a tree deva abide by the Dharma of a tree deva?" Sakka, ruler of the devas, told him: "Deva, suppose that someone wants to dig up the roots of a tree and take them away; suppose that he wants to cut the stem of the tree, the branches of the tree, the leaves of the tree, the flowers of the tree, the fruits of the tree, and take them away. The tree deva should not become angry, should not dislike him for it; he should not harbor hatred in his heart. The tree deva should abandon such states of mind and [just] dwell there as a tree deva. This is how a tree deva abides by the Dharma of a tree deva."

The deva said further, "Kosiya, I am a tree deva who did not abide by the Dharma of a tree deva. From now on, being a tree deva, I will abide by the Dharma of a tree deva. May the royal banyan tree Well-established recover and be as it was before!"

Then Sakka, ruler of the devas, employed his supernormal powers to again create a great rainstorm. After he had created the great rainstorm, the royal banyan tree Well-established recovered and was as before. It is the same, Dhammika, with a monk. He does not berate someone who berates him; he does not become angry with someone who becomes angry with him; he does not injure someone who injures him; and he does not beat someone who beats him. In this way, Dhammika, a renunciant abides by the Dharma of a renunciant.

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Then Venerable Dhammika rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms together toward the Buddha, and, weeping and shedding tears, said:

World-honored One, I am a renunciant who did not abide by the Dharma of a renunciant. From now on, being a renunciant, I will abide by the Dharma of a renunciant.

The World-honored One said:

Dhammika, long ago there was a great teacher called Sunetta, a leader of heterodox seers, who had abandoned sensual desire and [sensual] craving and had acquired supernormal powers. Dhammika, the great teacher Sunetta had countless hundreds and thousands of disciples. Dhammika, the great teacher Sunetta taught his disciples the method for [attaining] the Brahmā world.

Dhammika, when the great teacher Sunetta taught [his disciples] the method for [attaining] the Brahmā world, some of the disciples who did not completely accept and practice his method were reborn after death into the Heaven of the Four Kings, some were reborn into the Heaven of the Thirty-three, some were reborn into the Yāma Heaven, some were reborn into the Tusita Heaven, some were reborn into the Heaven of Those Who Delight in Creating, and some were reborn into the Heaven of Those Who Delight in the Creations of Others.425

Dhammika, when the great teacher Sunetta taught [his disciples] the method for [attaining] the Brahmā world, those disciples who completely accepted and practiced his method developed the four divine abodes and abandoned sensual desire, and after death they attained rebirth into the Brahmā world. Then, Dhammika, the great teacher Sunetta thought, "It is not proper for me to be on the same level in the next life as my disciples by being reborn in the same place. Let me now instead practice a more developed form of loving-kindness. After practicing this more developed form of loving-kindness, after death I will attain rebirth into the Heaven of Streaming Radiance (Ābhassara)."

Dhammika, at a later time the great teacher Sunetta practiced a more developed form of loving-kindness. Having practiced that more developed 400

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form of loving-kindness, after death he attained rebirth into the Heaven of Streaming Radiance. Dhammika, the path of practice of the great teacher Sunetta and his disciples was not in vain. It yielded great fruits. Just like the great teacher Sunetta, so too were [six other great teachers]: Mūgapakkha, the brahmin Aranemi, the teacher Kuddālaka, the young brahmin Hatthipāla, Jotipāla, [and his father] Govinda: these were the "seven [brahmin] chaplains" (satta purohita).426

Dhammika, these seven chaplains and teachers also had countless hundreds and thousands of disciples. Dhammika, these seven chaplains and teachers taught their disciples the method for [attaining] the Brahmā world. When the seven chaplains and teachers taught [their disciples] the method for [attaining] the Brahmā world, some of the disciples who did not completely accept and practice his method were reborn after death into the Heaven of the Four Kings, some were reborn into the Heaven of the Thirtythree, some were reborn into the Yāma Heaven, some were reborn into Tusita Heaven, some were reborn into the Heaven of Those Who Delight in Creating, and some were reborn into the Heaven of Those Who Delight in the Creations of Others.

When the seven chaplains and teachers taught [their disciples] the method for [attaining] the Brahmā world, those disciples who completely accepted and practiced his method developed the four divine abodes and abandoned sensual desire, and after death they attained rebirth into the Brahmā world. Dhammika, then [each of] the seven chaplains and teachers thought, "It is not proper that I, in the next life, should be on the same level as my disciples by being reborn in the same place. Let me instead practice a more developed kind of loving-kindness. After practicing that more developed kind of loving-kindness, after death I will attain rebirth into the Heaven of Streaming Radiance."

Dhammika, then subsequently the seven chaplains and teachers practiced a more developed form of loving-kindness. Having practiced that more developed form of loving-kindness, after death they attained rebirth into the Heaven of Streaming Radiance. Dhammika, the path of practice of the seven chaplains and teachers and [their] disciples was not in vain. It yielded great fruits.

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The Madhyama Āgama (Middle-length Discourses), Volume II Dhammika, if anyone had berated those seven teachers and their retinue of countless hundreds and thousands, if anyone had beaten them, become angry with them, or condemned them, then that person would certainly have been committing an immeasurably serious offense. As for a disciple of the Buddha who has achieved right view, a monk who has attained [such] a lesser fruit, if anyone were to berate him, beat him, become angry with him, or condemn him, that person would be committing an even more serious offense. Therefore, Dhammika, you [and your fellow monks] should protect one another. Why is that? After you have abandoned this fault there will be no further loss [for you]. Thereupon the World-honored One uttered these verses: Sunetta, Mūgapakkha,

The brahmin Aranemi,

The teacher Kuddālaka,

The young brahmin Hatthipāla,

Jotipāla, and [his father] Govinda—

[These were] the seven chaplains.

In the past

These seven teachers were renowned for their virtue, Free of the bond of [sensual] craving, delighting in compassion, And with the fetter of sensual desire completely transcended. They had disciples,

Countless hundreds and thousands of them, Who had also abandoned the fetter of sensual desire, But only momentarily, not yet totally.

In the case of those heterodox seers,

Who protected themselves well when practicing asceticism, Anyone who with hatred and jealousy in his mind Derided them, would have been committing a serious offense. In the case of a disciple of the Buddha who has attained right view, Who is established in a lesser fruit,

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Anyone who might deride, condemn, or attack him Would be committing an even more serious offense. Therefore, Dhammika,

You [and your fellow monks] should protect one another. You should protect one another because There is no offense more serious than this. [It causes] suffering so severe That the noble ones abhor it. One will certainly receive disapproving looks If he flagrantly adopts this position based on wrong view. One who is the lowest grade of person, As explained in the noble Dharma, Namely one who has not yet abandoned sensual passion, Has acquired to a very small degree the five faculties:427 Faith, energy, the establishment of mindfulness, Right concentration, and right insight. One who [derides, condemns, or attacks someone] like this will receive this suffering:

Facing the experience of one's own ruin. One will experience one's own ruin After harming others.

[But] if one can protect oneself, One can then protect others.

Therefore, one should protect oneself; [In this way] the wise [achieve] lasting happiness. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Dhammika and the [other] monks were delighted and received it respectfully. 131. The Discourse on

Overcoming Māra428

Thus have I heard. At one time the Buddha was staying in Bhagga country, at Mount Crocodile (Suṃsumāragiri) in the Fearsome Grove, the Deer Park. 403

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The Madhyama Āgama (Middle-length Discourses), Volume II At that time Venerable Mahāmoggallāna, who was supervising the construction of a meditation hut for the Buddha,429 was walking back and forth out in the open. Then King Māra, transforming himself into a miniature form, entered Venerable Mahāmoggallāna's belly. Venerable Mahāmoggallāna thought, "Right now my belly feels as if I had just eaten beans. Let me enter the appropriate meditative concentration, such that through that appropriate meditative concentration I can observe my own belly." Then Venerable Mahāmoggallāna walked to the end of the walking path, spread his sitting mat, sat down on it cross-legged, and entered the appropriate meditative concentration. Observing his own belly through the appropriate meditative concentration, Venerable Mahāmoggallāna knew that King Māra was inside his belly.

Venerable Mahāmoggallāna rose from meditative concentration and told King Māra:

Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathāgata! Do not [cause yourself] lack of prosperity and lack of benefit for a long time and the certainty of being reborn into a bad realm of existence and experiencing immeasurable suffering! Then King Māra thought, "This renunciant does not see and know me when he says: 'Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathāgata! Do not [cause yourself] lack of prosperity and lack of benefit for a long time and the certainty of being reborn into a bad realm of existence and of experiencing immeasurable suffering!' Your venerable teacher is endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, yet even he cannot see and know me so quickly. How, then, would his disciple be able to see and know me?"

Venerable Mahāmoggallāna further told King Māra:

I also know your mind. You are thinking this: "This renunciant does not see and know me when he says, 'Evil One, come out! Evil One, come out! Do not harass the Tathāgata, and do not harass a disciple of the Tathāgata! Do not [cause yourself] lack of prosperity and lack of benefit for a 404

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long time and the certainty of being reborn into a bad realm of existence and of experiencing immeasurable suffering!' Your venerable teacher is endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, yet even he cannot see and know me so quickly. How, then, would his disciple be able to see and know me?" Then Māra the Evil One thought again, "It is because this renunciant has seen and known me that he now says this." Thereupon Māra, the Evil One, transforming himself into a miniature form, emerged from Venerable Mahāmoggallāna's mouth and stood before him. Venerable Mahāmoggallāna said:

Evil One, long ago there was a tathāgata, free from attachment and fully awakened, named Kakusandha. At that time I was a māra named Corrupter (Dūsī), and I had a sister named Black (Kālī). You were her son, Evil One. Therefore, you were my nephew.

Evil One, Kakusandha Tathāgata, free from attachment and fully awakened, had two chief disciples, one named Voice and the other named Perception. Evil One, for what reason was Venerable Voice named "Voice"? Evil One, Venerable Voice, when dwelling in the Brahmā world, often caused his voice to pervade a thousand worlds. No other disciple had a voice equal to his, similar to his, or surpassing his. Evil One, it was because of this that Venerable Voice was named "Voice."430

Again, Evil One, for what reason was Venerable Perception named "Perception"? Evil One, Venerable Perception used to live in dependence on a village or town. When the night was over, at dawn he would put on his robes, take his bowl, and go into the village to beg for almsfood, well guarded as to his bodily [movements], well restrained as to his sense faculties, and established in right mindfulness. Having begged almsfood and after having partaken of the midday meal, he would put away his robe and bowl and wash his hands and feet. Then he would put his sitting mat over his shoulder and go to a forest, a mountain, the base of a tree, or some [other] secluded place. He would spread out his sitting mat, sit down on it cross-legged, and quickly enter the meditative concentration of the cessation of perception and knowing.

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Then [it happened that] some cowherds, shepherds, woodsmen, and passersby entered the forest. Seeing him in the meditative concentration of the cessation of perception and knowing, they thought, "Now, this renunciant has died while sitting in the forest. Let us gather dry wood and grass, pile it up to cover his body, and cremate it." So they gathered wood and grass, piled it up to cover his body, set fire to it, and departed. When the night was over, at dawn, Venerable Perception rose from his meditative concentration, shook his robes [to remove the ashes], and went to the village or town on which he depended. Wearing his robes and carrying his bowl as usual, he entered the village to beg for almsfood, well guarded as to his bodily [movements], well restrained as to his sense faculties, and established in right mindfulness. The cowherds, shepherds, woodsmen, or passersby who had earlier entered the forest and seen him, who had thought, "Now, this renunciant has died while sitting in the forest," [now thought,] "Yesterday we gathered dry wood and grass, piled it up to cover his body, set fire to it, and then left. Yet this venerable one has recovered his perception." Evil One, it is for this reason that Venerable Perception was named "Perception."431 Evil One, at that time the māra [named] Corrupter thought, "These shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons;432 when practicing meditation, they muse, increasingly muse, and keep on musing, over and over. "They are just like a donkey that has been carrying a heavy burden all day long and, on being tied up in the stable but not yet fed his wheat, muses about that wheat, increasingly muses, and keeps on musing over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over.

"They are just like a cat waiting beside a mouse hole, wanting to catch the mouse; because of that, it muses, increasingly muses, and keeps musing again and again. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over.

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"They are just like an owl or a fox that waits by a crevice in a pile of dry firewood because it wants to catch a mouse; because of that, it muses, increasingly muses, and keeps on musing over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over. "They are just like a crane waiting on a riverbank because it wants to catch a fish; because of that, it muses, increasingly muses, and keeps on musing, over and over. In the same way, these shaven-headed renunciants are bound by [their own] darkness, their lineage is severed since they are without sons; when practicing meditation, they muse, increasingly muse, and keep on musing, over and over.

"What do they muse about? For what benefit do they muse? What are they seeking through musing? They are confused, crazy, and ruined. I do not know where they come from, where they are going to, or where they are staying. I do not know about their death or their rebirth. Let me incite the brahmin householders, 'Come on, all of you! Revile the diligent renunciants! Beat them up and rebuke them!' Why is this? Perhaps when [the renunciants] are reviled, beaten up, and rebuked it may stir up some unwholesome state of mind in them. Then I will get an opportunity." Evil One, when the māra [named] Corrupter incited the brahmin householders [in this way], the brahmin householders reviled, beat up, and rebuked the diligent renunciants. Some brahmin householders beat them with pieces of wood, some threw stones at them, some struck them with sticks, some injured the diligent renunciants' heads, some tore their robes, and some broke their almsbowls.433

Then, because of this, conditioned by this, when those brahmin householders died, at the breaking up of the body at death, they certainly went to a bad realm, being reborn in hell. Having been reborn there, they thought, "We deserve to experience this suffering, and we will experience suffering more extreme than this. Why is that? Because we performed evil deeds toward diligent renunciants."

Evil One, the disciples of Kakusandha Tathāgata, free from attachment and fully awakened, having had their heads injured, their robes torn, and 621b

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The Madhyama Āgama (Middle-length Discourses), Volume II their almsbowls broken, approached Kakusandha Tathāgata, free from attachment and fully awakened.

At that time Kakusandha Tathāgata, free from attachment and fully awakened, was surrounded by a retinue of countless hundreds and thousands to whom he was teaching the Dharma.434 Kakusandha Tathāgata, free from attachment and fully awakened, saw from afar that his disciples with their heads injured, their robes torn, and their almsbowls broken, were approaching. Seeing this, he addressed the monks, "Do you see that? The māra [named] Corrupter has incited brahmin householders: 'Come on, all of you! Revile the diligent renunciants! Beat them up and rebuke them!' Why is that? [Because he thought,] 'Perhaps, when they are reviled, beaten up, and rebuked, that may stir up some unwholesome state of mind in them. Then I will get an opportunity.'

"Monks, you should dwell with a mind imbued with loving-kindness, mentally pervading one direction, likewise the second, the third, and the fourth directions—all four directions and also the four intermediate directions, above and below, all around, everywhere. Dwell with a mind imbued with loving-kindness—without bondage, resentment, ill-will, and contention— [with a mind] that has become boundless, exalted, immeasurable, and well developed, having pervaded the entire world. Dwell like this, having pervaded the entire world with a mind imbued with compassion . . . with empathetic joy . . . with equanimity, without bondage, resentment, ill-will, and contention—[with a mind] that has become boundless, exalted, immeasurable, and well developed. Let the māra [named] Corrupter who seeks to get an opportunity be unable to get an opportunity."

Evil One, [when] Kakusandha Tathāgata, free from attachment and fully awakened, taught his disciples this teaching and they had received this teaching, they dwelled mentally pervading one direction with a mind imbued with loving-kindness, likewise the second, the third, and the fourth directions—all four directions and also the four intermediate directions, above and below, all around, everywhere. They dwelled with a mind imbued with loving-kindness—without bondage, resentment, illwill, and contention—[with a mind] that had become boundless, exalted, immeasurable, and well developed, having pervaded the entire world. They dwelled like this having pervaded the entire world with a mind 408

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imbued with compassion . . . with empathetic joy . . . with equanimity, without bondage, resentment, ill-will, and contention—[with a mind] that had become boundless, exalted, immeasurable, and well developed. For this reason, the māra [named] Corrupter who was seeking to get an opportunity was unable to get an opportunity. Evil One, at that time the māra [named] Corrupter thought, "I am unable to get an opportunity with the diligent renunciants in this way. Let me now instead urge the brahmin householders, 'Come on, all of you. Respect, revere, and serve the diligent renunciants!' Perhaps, when the diligent renunciants are respected, revered, and served that may stir up some unwholesome state of mind in them. Then I will get an opportunity." Evil One, having been urged [thus] by the māra [named] Corrupter, all the brahmin householders respected, revered, and served the diligent renunciants.435 [They] spread their clothes on the ground and said, "Diligent renunciants, please 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]!"

The brahmin householders spread their hair on the ground and said, "Diligent renunciants, please 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]!"

The brahmin householders, holding various kinds of food and drink in their hands, stood waiting by the roadside, saying, "Diligent renunciants, accept this, eat this, take it with you and use it as you wish. Grant us longlasting benefit and gain, peace and happiness!" The faithful brahmin householders, seeing the diligent renunciants, respectfully took them by the arm, led them inside [their houses] and, holding up various valuable objects, said to the diligent renunciants, "Accept this! Take it with you and use it as you wish!" Then because of this, conditioned by this, when those brahmin householders died at the breaking up of the body at death, they certainly went to a good realm of existence, being reborn in a heavenly world. Having been reborn there, they thought, "We deserve to experience this happiness, and we will experience even more extreme happiness. Why is that? Because we performed good deeds toward the diligent renunciants." 409

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Evil One, the disciples of Kakusandha Tathāgata, free from attachment and fully awakened, having been respected, revered, and served, approached Kakusandha Tathāgata, free from attachment and fully awakened. At that time Kakusandha Tathāgata, free from attachment and fully awakened, was surrounded by a retinue of countless hundreds and thousands to whom he was teaching the Dharma. Kakusandha Tathāgata, free from attachment and fully awakened, saw from afar that his disciples, who had been respected, revered, and served, were approaching. Seeing this, he addressed the monks, "Did you see that? The māra [named] Corrupter urged the brahmin householders, 'Come on, all of you! Respect, revere, and serve the diligent renunciants!' [He thought,] 'Perhaps, when the diligent renunciants are respected, revered, and served, it may stir up some unwholesome state of mind in them, and then I will get an opportunity.'

"Monks, you should contemplate all formations as impermanent, contemplate them as of a nature to rise and fall, contemplate dispassion, contemplate abandoning, contemplate cessation, and contemplate elimination.436 Let the māra [named] Corrupter, who seeks to get an opportunity, be unable to get an opportunity."

Evil One, when Kakusandha Tathāgata, free from attachment and fully awakened, taught his disciples this teaching and they had received the teaching, they contemplated all formations as impermanent, they contemplated them as of a nature to rise and fall, they contemplated dispassion, they contemplated abandoning, they contemplated cessation, and they contemplated elimination, so that the māra [named] Corrupter, who was seeking to get an opportunity, was unable to get an opportunity. Evil One, at that time the māra [named] Corrupter thought, "I am unable to get an opportunity with the diligent renunciants in this way. Let me instead transform myself into a young man and, holding a large stick in my hand and standing by the roadside, I will hit Venerable Voice on the head so that [his head] is cut and blood runs down his face."437 Evil One, at dawn Kakusandha Tathāgata, free from attachment and fully awakened, who was living in dependence on a village or town, put on his robes, took his bowl, and entered the village to beg for almsfood. Venerable Voice followed behind him as his attendant. 410

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Evil One, at that time the māra [named] Corrupter, having transformed himself into a young man, was holding a large stick in his hand and standing by the roadside. He hit Venerable Voice on the head, cutting it, and blood ran down his face. Evil One, Venerable Voice, with his head cut and blood running down his face, followed behind Kakusandha Tathāgata, free from attachment and fully awakened, like a shadow that never left him. Evil One, Kakusandha Tathāgata, free from attachment and fully awakened, having reached the village, turned his whole body around to the right to look, in the way a nāga looks around, observing in all directions without fear or trepidation.

Evil One, Kakusandha Tathāgata, free from attachment and fully awakened, saw that Venerable Voice, with his head cut and blood running down his face, was following behind the Buddha like a shadow that never left him. Then he said, "The māra [named] Corrupter is vicious and violent and possesses great power. This māra [named] Corrupter does not know how much is enough."

Evil One, before Kakusandha Tathāgata, free from attachment and fully awakened, had finished speaking, at that time the body of the māra [named] Corrupter straightaway fell from that place into the Great Hell Without Omission.

Evil One, this Great Hell has four designations. The first is "Without Omission," the second is "Hundred Nails," the third is "Barbed Spikes," and the fourth is "Six Contacts."438 In the Great Hell there are wardens who approached the māra [named] Corrupter. They told the māra [named] Corrupter, "Now, you should know that when nail and nail meet each other, a full hundred years have passed."

Hearing this, Māra, the Evil One, experienced palpitations of the heart due to fear and terror, and all his bodily hair stood on end. He addressed Venerable Mahāmoggallāna in verse: Which hell was it

Into which the māra [named] Corrupter fell long ago, He who troubled and harmed practitioners of the Buddha's holy life And offended against the monks?

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Venerable Mahāmoggallāna answered Māra, the Evil One, in verse:439 Without Omission is the name of the hell In which the māra [named] Corrupter formerly [fell], [When he] troubled and harmed practitioners of the Buddha's holy life And offended against the monks. It contains a hundred iron nails, Each of them with barbed spikes. Without Omission is the name of the hell That the māra [named] Corrupter was in long ago. Those who do not understand

The [consequences of attacking] monks who are the Buddha's disciples Will certainly suffer like this, Experiencing the results of their black deeds. There are various kinds of pleasure parks, For human beings on the earth

Who eat naturally grown white rice [While] dwelling in the northern continent (Uttarakuru), On the peak of the great Mount Sumeru I cultivated [my mind] well and burned up [all defilements]. Having cultivated there and [attained] liberation, I [now] bear my last body.

Located by a great spring

Is a palace that will last for the [entire] eon, Of delightful golden color,

And radiant like a flame.

Various kinds of music are performed As [one] approaches the [dwelling] place of Sakka, His single residence, which in the past, As is well known, had been offered to him. With Sakka walking ahead of me I ascended to the Vejayanta Palace. 412

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On seeing Sakka, each heavenly nymph Began dancing with great joy. On seeing that a monk was coming, They withdrew in shame. On reaching the Vejayanta Palace, And seeing the monk, [Sakka] asked him a question, "Does the great seer know The end of craving and the attainment of liberation?" The monk replied

According to the inquirer's question, "Kosiya, I do know

The end of craving and the attainment of liberation." On hearing his answer

Sakka gained joy and happiness. [He said,] "The monk benefits [me] greatly; What he has said is in accordance with my question." After reaching the Vejayanta Palace, [The monk] asked Sakka, ruler of the devas, "What is the name of this palace, Sakka, in the city you rule?" Sakka answered, "Great Seer, It is called Vejayanta, Which means 'a thousand worlds Among a thousand worlds.' Nothing surpasses or [even] resembles This palace Vejayanta." [There] the Heavenly King, Sakka, ruler of the devas, Can dwell at ease as he pleases. He enjoys a myriad pleasures, By transforming one [pleasure] into a hundred. In the Vejayanta Palace Sakka is able to dwell at ease. 622c

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The Madhyama Āgama (Middle-length Discourses), Volume II Great though the Vejayanta Palace is, I was able to shake it with my toe, As the Heavenly King saw with his own eyes. Yet Sakka is [still] able to dwell [in it] at ease. For, like the Hall of Migāra's Mother, Its foundations are built extremely deep and solid. It is difficult to move and shake, [Yet] supernormal power can shake it. It has colored glaze floors Upon which noble ones have trodden. Smooth and glossy, lovely to touch, Spread with soft cotton covers. With loving speech and harmonious company, The Heavenly King is always happy. He is skilled in playing music With harmonious tone and melody. When a stream-enterer speaks All the devas come and assemble,440 Countless thousands

And hundreds of myriads of them. Having gone to the Heaven of the Thirty-three, The one endowed with the eye of wisdom taught them the Dharma. Having heard his teaching, [The devas] were delighted and received it respectfully. I too have this quality,

As the seers say.

I went up to the Brahmā world And asked Brahmā,

"Brahmā, do you [still] have this view, Namely the view: 'I existed in the distant past, And I still exist, and I always will exist, Eternal and unchanging'?"

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Division 11

Brahmā answered,

"Great seer, I no longer have that view, Namely the view: 'I existed in the distant past, I am eternal and unchanging.' [Instead] I see that all Brahmās In this realm will pass away. How could I now say

That I am eternal and unchanging? "I see that this world

Is just as the Fully Awakened One has taught. It has arisen in accordance with causes and conditions, And will return to where it came from. "Fire does not think:

'I will burn the ignorant one.' When a fire is burning, if an ignorant one touches it, Naturally he is certain to be burned. "In the same way, Evil One, If you harass a tathāgata, And engage in unwholesome conduct for a long time, You will experience the [bad] results for a long time. "Evil One, do not dislike the Buddha! Do not trouble or harm monks! There is a monk who overcomes Māra Dwelling in the Fearsome Grove." The Evil One was worried and grieved, After being reprimanded by Moggallāna. Frightened and lacking wisdom, He immediately disappeared from that place. Thus spoke Venerable Mahāmoggallāna. Having heard what Venerable Mahāmoggallāna said, Māra the Evil One was delighted and received it respectfully.

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