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The Madhyama Āgama (Middle-Length Discourses) Volume II

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73. The Discourse on Devas

539c

The Madhyama Āgama (Middle-length Discourses), Volume II the requisites of the path, I came to know 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." Anuruddha, at that time I undertook this practice of dwelling in tranquility. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila were delighted and received it respectfully.

73. The Discourse

on Devas31

Thus have I heard. At one time the Buddha was dwelling in Sandbank Forest in Ceti country.

At that time, the World-honored One told the monks:

At a former time, when I had not yet attained realization of the unsurpassable, right, and true awakening, I had this thought, "I would rather give rise [inwardly] to bright light and, because of that bright light, see forms.32 In this way my knowledge and vision will become supremely bright and pure." In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and then saw forms. However, I did not meet those devas, did not exchange greetings with them, did not converse with them, and did not get a response from them.

I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; and [I wish to] meet those devas, exchange greetings with them, converse with them, and get a response from them. In this way my knowledge and vision will become supremely bright and pure."

Division 7

greetings with them, conversed with them, and got a response from them. However, I did not know the family names of those devas, their given names, or [the nature of] their births.33

I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; [I wish to] meet those devas, exchange greetings with them, converse with them, get a response from them, and come to know the family names of those devas, their given names, and [the nature of] their births. In this way my knowledge and vision will become supremely bright and pure."

In order that my knowledge and vision became supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; and I came to know the family names of those devas, their given names, and [the nature of] their births. However, I did not know how those devas nourished themselves or what types of pleasure and pain they experienced. I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; and come to know how those devas nourish themselves and what types of pleasure and pain they experience. In this way my knowledge and vision will become supremely bright and pure."

540a

The Madhyama Āgama (Middle-length Discourses), Volume II I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; and know the life span of those devas, how long they will remain, and how their lives will end. In this way my knowledge and vision will become supremely bright and pure." In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; and I came to know the life span of those devas, how long they will remain, and how their lives will end. However, I did not know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here.34 I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; and come to know that those devas did such and such kinds of deeds that caused them to be reborn there after dying here. In this way my knowledge and vision will become supremely bright and pure."

Division 7

with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; and I came to know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here. However, I did not recognize [individual] devas among these and those devas.35

I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; and recognize [individual] devas among these and those devas. In this way my knowledge and vision will become supremely bright and pure."

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; I knew that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; and I recognized [individual] devas among these and those devas. However, I did not know whether or not I had ever previously taken birth in those heavens. I further had this thought, "I would rather give rise to bright light and, because of that bright light, see forms; meet those devas, exchange greetings 35

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74. The Discourse on Eight Thoughts

The Madhyama Āgama (Middle-length Discourses), Volume II 540c

with them, converse with them, and get a response from them; know the family names of those devas, their given names, and [the nature of] their births; know how those devas nourish themselves and what types of pleasure and pain they experience; know the life span of those devas, how long they will remain, and how their lives will end; know that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; recognize [individual] devas among these and those devas; and know whether or not I had previously taken birth in those heavens. In this way my knowledge and vision will become supremely bright and pure."

In order that my knowledge and vision would become supremely bright and pure, I went to stay in a remote and solitary place, where I practiced diligently with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently with a mind free of indolence, I attained bright light and saw forms; I met those devas, exchanged greetings with them, conversed with them, and got a response from them; I knew the family names of those devas, their given names, and [the nature of] their births; I knew how those devas nourished themselves and what types of pleasure and pain they experienced; I knew the life span of those devas, how long they will remain, and how their lives will end; I knew that those devas had done such and such kinds of deeds that caused them to be reborn there after dying here; I recognized [individual] devas among these and those devas; and I knew whether or not I had previously taken birth in those heavens.

So long as I had not rightly come to know these eight courses, I could not claim with certainty to have attained them.

[Since] I also did not understand having attained realization of the unsurpassable, right, and true awakening, I was unable to transcend this world with its devas, māras, Brahmās, renunciants, and brahmins; and I also was unable to be freed through the various liberations. I did not become separated from all distortions and did not come to know 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." Once I had rightly come to know these eight courses, then I could claim with certainty to have attained them.

Division 7

[Since] I also understood having attained realization of the supremely right and true awakening, I transcended this world with its devas, māras, Brahmās, renunciants, and brahmins; and I became free through the various liberations. I was separated from all distortions and 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." Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

74. The Discourse on

Eight Thoughts36

Thus have I heard. At one time the Buddha was dwelling in the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country. At that time, Venerable Anuruddha was dwelling in Sandbank Forest in the Ceti country. At that time Venerable Anuruddha was seated in meditation in a quiet place, reflecting. He had these [seven] thoughts in his mind: The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through a concentrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion. Then, through the [supernormal] knowledge of the minds of others the World-honored One came to know the thoughts, reflections, and activities in the mind of Venerable Anuruddha. Having come to know this, the Worldhonored One entered an appropriate state of concentration. Through this appropriate state of concentration, just as [swiftly and easily] as a strong man could bend and stretch out his arm, in the same way the World-honored One disappeared from the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country and appeared before Venerable Anuruddha in Sandbank Forest in Ceti country.

541a

The Madhyama Āgama (Middle-length Discourses), Volume II Then the World-honored One emerged from [the state of] concentration and praised Venerable Anuruddha:

It is well, it is well, Anuruddha that, while seated in meditation in a quiet place, reflecting, you had these [seven] thoughts: "The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through a concentrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion."

Anuruddha, you shall receive from the Tathāgata an eighth thought of a great person. Having received it, reflect on it! "The path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation; not through proliferation, not through delighting in proliferation, not through practicing proliferation." Anuruddha, if you become accomplished in these eight thoughts of a great person, you will certainly be able to attain [the four absorptions]: "Secluded from sensual desires, secluded from evil and unwholesome states, . . . up to . . . dwell having attained the fourth absorption." Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has a fine chest full of various types of clothes: whatever he desires to wear in the morning, he takes and puts on; whatever clothes he desires to wear at noon or in the afternoon he takes and puts on, freely according to his wish. Anuruddha, you will be like this, in that the rag robes you receive will be for you the best of garments and your mind will be without desires as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be 38

Division 7

for you like being a king or a royal minister who has a good chief cook [who prepares] various types of pure, fine, and delectable dishes and meals. Anuruddha, you will be like this, in that the almsfood for which you regularly beg will be for you the best of meals and your mind will be without desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has a fine house or a multistoried palace.

Anuruddha, you will be like this, in that the tree beneath which you stay will be for you the best of houses and your mind will be without desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then this will be for you like being a king or a royal minister who has fine couches and seats, upholstered with woolen textiles, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

Anuruddha, you will be like this, in that a seat of grass or a seat of leaves will be for you the best of seats and your mind will be without desires, as you practice this, established in the practice of tranquility. Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then, if you wander like this in the eastern direction, you will certainly be at ease, free of affliction by the multitude of sufferings. If you wander in the southern direction, . . . the western direction, . . . the northern direction you will certainly be at ease, free of affliction by the multitude of sufferings.37 Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then I do not say that you will [merely] maintain wholesome states, let alone do I say 39

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The Madhyama Āgama (Middle-length Discourses), Volume II 541c

that you will regress; rather you will, by day and by night, increase in wholesome states and not regress.

Anuruddha, if you become accomplished in the eight thoughts of a great person and also attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty, then you will certainly attain one of two fruits: either you will attain final knowledge here and now or, if there is a remainder [of clinging], you will attain nonreturning. Anuruddha, you should become accomplished in these eight thoughts of a great person and you should attain these four higher states of mind, happy abidings in the present, attaining them easily and without difficulty. After that, spend the rains retreat in this Sandbank Forest in Ceti country. Then the World-honored One taught the Dharma to Venerable Anuruddha, exhorting and inspiring him, fully delighting him. Having with countless skillful means taught Anuruddha the Dharma, having exhorted and inspired him, fully delighting him, [the Buddha] entered an appropriate state of concentration. Through this appropriate state of concentration, just as [easily and swiftly as] a strong man could bend and stretch out his arm, the Worldhonored One disappeared from Sandbank Forest in Ceti country and appeared in the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain in Bhagga country.

Then Venerable Ānanda, holding a flywhisk, attended the Buddha. Then the World-honored, having emerged from being in [a state of] concentration, looked around and said, "Ānanda, whatever monks are in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain, have them all gather in the assembly hall. When they are gathered in the assembly hall, come back and tell me."

Having received this instruction from the Buddha, Venerable Ānanda paid homage at [the Buddha's] feet and went to announce the order that all monks in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain should all gather in the assembly hall. When they were gathered in the assembly hall, he went back to the Buddha, paid homage at his feet and, standing back to one side, said, "World-honored One, all the monks in the vicinity of the Deer Park in Bhesakaḷa Forest on Suṃsumāra Mountain are all now gathered in the assembly hall. May the World-honored One himself know the proper time."

Division 7

Then the World-honored One went to the assembly hall, accompanied by Venerable Ānanda. He spread his sitting mat in front of the assembly of monks and sat down. Having sat down, he said,38 "Monks, I will now teach you the eight thoughts of a great person. Listen closely and pay proper attention!" Then the monks listened to receive the teaching.

The Buddha said:

The eight thoughts of a great person are these: "The path is attained through having no desires, not through having desires. The path is attained through contentment, not through dissatisfaction. The path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company. The path is attained through effort, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through a concentrated mind, not through a distracted mind. The path is attained through wisdom, not through delusion. The path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation, not through proliferation, not through delighting in proliferation, not through practicing proliferation."

How is the path attained through having no desires, not through having desires? This means that when a monk has attained absence of desires, he himself knows that he has attained absence of desires but he does not let others know, "I am without desires." When he has attained contentment, . . . has attained effort, . . . has attained right mindfulness, . . . has attained right concentration, . . . has attained wisdom, . . . and has attained absence of proliferation, he himself knows that he has attained absence of proliferation and desires but he does not desire to let others know, "I have attained the absence of [proliferation and] desires." This is how the path is attained through having no desires, not through having desires. How is the path attained through contentment, not through dissatisfaction? This means that a monk practices contentment by taking robes [only] to cover his physical frame and taking [only enough] food to fulfill [the needs] of the body.39 This is how the path is attained through contentment, not through dissatisfaction. How is the path attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company? 41

The Madhyama Āgama (Middle-length Discourses), Volume II 542a

This means that a monk practices seclusion by accomplishing the twofold seclusion, bodily and mental seclusion.40 This is how the path is attained through seclusion, not through rejoicing in company, dwelling in company, being together with [others in] company.

How is the path attained through effort, not through indolence? This means that a monk constantly practices with effort to abandon evil and unwholesome [states] and develop wholesome states, persistently arousing his mind, singlemindedly and steadfastly, without abandoning the task, for the sake of [developing] the roots of wholesomeness. This is how the path is attained through effort, not through indolence. How is the path attained through right mindfulness, not through wrong mindfulness? This means that a monk contemplates the body as a body internally, contemplates feelings, . . . states of mind, . . . and dharmas as dharmas internally.41 This is how the path is attained through right mindfulness, not through wrong mindfulness. How is the path attained through a concentrated mind, not through a distracted mind? This means that a monk dwells secluded from sensual desires, secluded from evil and unwholesome states, . . . up to . . . dwells having attained the fourth absorption. This is how the path is attained through a concentrated mind, not through a distracted mind. How is the path attained through wisdom, not through delusion? This means that a monk dwells in developing wisdom, contemplating the rise and fall of dharmas, attaining knowledge like this, noble wisdom that is brightly penetrating, discriminative understanding, for the true cessation of dukkha. This is how the path is attained through wisdom, not through delusion. How is the path attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation, not through proliferation, not through delighting in proliferation, not through practicing proliferation? This means that a monk's mind constantly extinguishes proliferation and enjoys abiding in nirvana without remainder.42 His mind continuously delights in this abiding, rejoicing in mental freedom. This is how the path is attained through absence of proliferation, delighting in absence of proliferation, and practicing absence of proliferation, not through proliferation, not through delighting in proliferation, not through practicing proliferation.

Division 7

Monks, the monk Anuruddha is already accomplished in these eight thoughts of a great person. Later he will spend the rains retreat in Sandbank Forest in Ceti country, having received this teaching from me. [Anuruddha] stayed in a remote and solitary place and practiced diligently, with a mind free of indolence. Having stayed in a remote and solitary place and practiced diligently, with a mind free of indolence, [Anuruddha] completed the supreme holy life, for the sake of which clansmen shave off hair and beard, don the yellow robe, leave home out of faith, and go forth to practice the path and fully attain the summit of the holy life. In this very life, he personally attained understanding and awakening, and dwelled having personally realized it. 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."

Then Venerable Anuruddha became an arahant, his mind was rightly liberated, and he became a supreme elder. At that time he spoke these verses: Knowing from afar my reflections,

The Supreme Teacher of the world,

With his body upright, his mind entered concentration, Traversing space, he immediately arrived.43 He taught me regarding the [seven] thoughts in my mind And then added a further one:

That all buddhas delight in absence of proliferation, Being far removed from any proliferation. Having come to know the Dharma from him, Being happily established in the true Dharma, I attained concentration and penetrative wisdom: "What was to be done in the Buddha's teaching has been done."44 I do not delight in death

And I do not wish for rebirth.

In accordance with the proper time,

Established in right mindfulness and right comprehension, 43

75. The Discourse on the Path to Pure Imperturbability

542b

The Madhyama Āgama (Middle-length Discourses), Volume II In a bamboo grove at Vesālī

My life will come to an end.

Beneath the bamboos of that grove

I shall attain final nirvana without remainder.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the [other] monks were delighted and received it respectfully. 75. The Discourse on the Path

to Pure Imperturbability45

Thus have I heard. At one time the Buddha was staying in Kuru country, in the Kuru town of Kammāssadhamma.

At that time the World-honored One addressed the monks: Sensual pleasures are impermanent, unreal, false, of a false nature, being indeed illusory, deceptive, and delusive. Sensual pleasures now or in the future, material forms now or in the future—all of these are the domain of Māra;46 they are indeed Māra's bait, due to which countless evil and unwholesome states, [such as] covetousness and anger, arise in the mind, leading to quarrelling, [all of] which create an obstruction for a noble disciple in training. A learned noble disciple contemplates, "The World-honored One has taught that sensual pleasures are impermanent, unreal, false, of a false nature, being indeed illusory, deceptive, and delusive. "Sensual pleasures now or in the future, material forms now or in the future—all of these are the domain of Māra; they are indeed Māra's bait, since because of them countless evil and unwholesome states, [such as] covetousness and anger, arise in the mind, leading to quarrelling, [all of] which create obstructions for a noble disciple in training." He reflects thus, "Let me attain an expansive state of mind and dwell in it, overcoming worldliness [by] taking control of my mind. If I attain an expansive state of mind and dwell in it, overcoming worldliness [by] taking control of my mind, then in this way countless evil and unwholesome states, [such as] covetousness and anger, will not arise in the mind, leading to quarrelling, [all of] which create obstructions for a noble disciple in training." 44

Division 7

By means of this practice, by means of this training, by cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere.

Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the imperturbable. This is reckoned the first explanation of the path to pure imperturbability.

Again, a learned noble disciple contemplates thus, "If there are material forms, they are all [made up] of the four elements and what is derived from the four elements.47 The four elements are of an impermanent nature, dukkha, and [subject] to cessation."

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly reach the imperturbable. This is reckoned the second explanation of the path to pure imperturbability.

Again, a learned noble disciple contemplates thus, "Sensual pleasures now or in the future, forms now or in the future, sensual perceptions now or in the future, perceptions of form now or in the future—all of these perceptions are of an impermanent nature, dukkha, and [subject] to cessation." At that time he will certainly attain the perception of imperturbability. Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into imperturbability right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the imperturbable. This is reckoned the third explanation of the path to pure imperturbability.

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The Madhyama Āgama (Middle-length Discourses), Volume II 543a

Again, a learned noble disciple contemplates thus, "Sensual perceptions now or in the future, perceptions of form now or in the future, and the perception of imperturbability—all of these perceptions are of an impermanent nature, dukkha, and [subject] to cessation."48 At that time he will attain the perception of nothingness. Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into <nothingness> here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain <the sphere of nothingness>.

49 This is reckoned the first explanation of the path to the sphere of pure nothingness.

Again, a learned noble disciple contemplates, "This world is empty, empty of a self and of anything belonging to a self, empty of anything permanent, empty of anything enduring, empty of continuous existence, empty of being unchanging."50

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into the sphere of nothingness right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of nothingness. This is reckoned the second explanation of the path to the sphere of pure nothingness. Again, a learned noble disciple contemplates thus, "I am not another's possession and I do not have possessions myself."51

Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will either gain entry into the sphere of nothingness right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of nothingness. This is reckoned the third explanation of the path to the sphere of pure nothingness. 46

Division 7

Again, a learned noble disciple contemplates, thus: "Sensual pleasures now or in the future, material forms now or in the future, sensual perceptions now or in the future, perceptions of form now or in the future, the perception of imperturbability, and the perception of the sphere of nothingness—all of these perceptions are of an impermanent nature, dukkha, and [subject] to cessation."52

At that time he will attain [neither-perception-nor-]nonperception. Practicing in this way, training in this way, cultivating in this way, broadly and extensively, he attains purity of the mind in regard to that sphere. Having attained purity of the mind in regard to that sphere, such a monk will gain entry into [neither-perception-nor-]nonperception right here, or else employ wisdom for the sake of liberation. At a later time, when the body breaks up and life ends, because of that former mental disposition he will certainly attain the sphere of [neither-perception-nor-]nonperception. This is reckoned the explanation of the path to pure [neither-perceptionnor-]nonperception. At that time Venerable Ānanda was fanning the Buddha. Then Venerable Ānanda extended his hands with palms joined towards the Buddha and said: World-honored One, suppose a monk practices thus: "There is no I, nor anything belonging to me; I will not be, what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished," and he attains equanimity [by practicing in this way]. World-honored One, will a monk who practices in this way ultimately attain final nirvana?" The World-honored One replied, "Ānanda, this matter is uncertain. There are some who attain it; there are some who do not attain it." Venerable Ānanda said, "World-honored One, [through] practicing in what way does a monk not attain final nirvana?"

The World-honored One said:

Ānanda, suppose a monk practices in this way: "[There is] no I, nor anything belonging to me; I will not be, what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished," and he attains equanimity [by practicing in this way]. Ānanda, if the monk delights in that equanimity, becomes attached to that equanimity, becomes established 47

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The Madhyama Āgama (Middle-length Discourses), Volume II in that equanimity, then, Ānanda, practicing in this way the monk will certainly not attain final nirvana."

Venerable Ānanda said, "World-honored One, if a monk has such clinging he will then not attain final nirvana?"

The World-honored One said, "Ānanda, if a monk has such clinging he will certainly not attain final nirvana."

Venerable Ānanda said, "World-honored One, to what is that monk clinging?"

The World-honored One said, "Ānanda, in his practice there is a remainder [of clinging], namely, to the sphere of neither-perception-nor-nonperception. Among [states of] existence this is foremost, and that monk is clinging to it." Venerable Ānanda said, "World-honored One, so that monk is practicing with a remainder of clinging?"

The World-honored One said, "Ānanda, in this way the monk is indeed practicing with a remainder of clinging."

Venerable Ānanda said, "World-honored One, by practicing in what way will a monk certainly attain final nirvana?"

The World-honored One said:

Ānanda, suppose a monk practices in this way: "[There is] no I, nor anything belonging to me; I will not be, and what belongs to me will not be. If [something] has earlier [come to] exist, it will be extinguished" and he [thereby] attains equanimity. Ānanda, if the monk does not delight in that equanimity, does not become attached to that equanimity, does not become established in that equanimity, then, Ānanda, practicing in this way the monk will certainly attain final nirvana.

Venerable Ānanda said, "World-honored One, if a monk clings to nothing, then will he certainly attain final nirvana?"

The World-honored One said, "Ānanda, if a monk clings to nothing he will certainly attain final nirvana."

Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said:

The World-honored One has explained the path to pure imperturbability, he has explained the path to the sphere of pure nothingness, he has 48

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explained the path to pure [neither-perception-nor-]nonperception, he has explained nirvana without remainder.53 World-honored One, what is noble liberation?

The World-honored One replied:

Ānanda, a learned noble disciple contemplates in this way: "Sensual pleasures now or in the future, forms now or in the future, sensual perceptions now or in the future, perceptions of form now or in the future, the perception of imperturbability, the perception of the sphere of nothingness, and the perception of [neither-perception-nor-]nonperception—all of these perceptions are of an impermanent nature, dukkha, and [subject] to cessation. This is what is called one's own existence (sakkāya). If there is one's own existence, [then] there is birth, old age, disease, and death." Ānanda, if there is this reality—total extinction, cessation without remainder, no further existence—then there will be no birth, old age, disease, and death. A noble [disciple] contemplates thus: "If this exists, it certainly has the nature of liberation. If there is nirvana without remainder, that is called the deathless." With such contemplation and such a view he will certainly attain liberation of the mind from the taint of sensual desire, liberation of the mind from the taint of existence and from the taint of ignorance. Being liberated, he knows he is liberated, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence." Ānanda, I have now explained to you the path to pure imperturbability, I have explained the path to the sphere of pure nothingness, I have explained the path to pure [neither-perception-nor-]nonperception, I have explained nirvana without remainder, and I have explained noble liberation. What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, that I have now already done. You too should do your part. Go and sit in meditation and contemplation in a secluded place, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you [come to] regret it later. This is my instruction, this is my teaching! 49

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Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the [other] monks were delighted and received it respectfully. 76. The Discourse

at Ukkācelā54

Thus have I heard. At one time the Buddha was dwelling at Ukkācelā, on the bank of a pond by the Ganges River.

At that time, in the afternoon a certain monk rose from sitting in meditation, approached the Buddha, paid homage at the Buddha's feet, and stepped back to sit to one side. He said:

May the World-honored One well teach me the Dharma in brief. Having heard the Dharma from the World-honored One, I will stay in a remote and solitary place and practice diligently, with a mind free of indolence. Through staying in a remote and solitary place and practicing diligently, with a mind free of indolence, may I accomplish the holy life, for the sake of which clansmen shave off hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. May I, in this very life, personally attain understanding and awakening, and dwell having personally realized it. May I know 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 World-honored One said:55

Monk, you should train in such a way that the mind becomes settled, remaining imperturbable within, developing immeasurable wholesome factors. Again, contemplate the body as a body internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well, so that covetousness is left behind and the mind is without dejection. Again, contemplate the body as a body externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, contemplate the body as a body internally and externally, dwelling with utmost 50

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diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.56

Monk, such concentration should be well developed when going and coming. You should develop it when standing, when sitting, when lying down, when going to sleep, when waking up, and when both sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined with happiness, . . . concentration conjoined with being concentrated,57 and you should well develop concentration conjoined with equanimity.58 Monk, when you have developed this concentration, when you have developed it extremely well, then, monk, you should further contemplate feelings as feelings internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, contemplate feelings as feelings externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, contemplate feelings as feelings internally and externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Monk, such concentration should be developed well when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and when both sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined 51

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The Madhyama Āgama (Middle-length Discourses), Volume II with happiness, . . . concentration conjoined with being concentrated; and you should well develop concentration conjoined with equanimity. Monk, when you have developed this concentration, when you have developed it extremely well, then, monk you should further contemplate mental states as mental states internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate mental states as mental states externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate mental states as mental states internally and externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.

Monk, such concentration should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined with happiness, . . . concentration conjoined with being concentrated, and you should well develop concentration conjoined with equanimity.

Monk, when you have developed this concentration, when you have developed it extremely well, then, monk you should further contemplate dharmas as dharmas internally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate dharmas as dharmas externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection. Again, you should contemplate dharmas 52

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as dharmas internally and externally, dwelling with utmost diligence, with right mindfulness and right comprehension established, taming your own mind well so that covetousness is left behind and the mind is without dejection.

Monk, such concentration should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. Again, you should develop concentration with [directed] awareness and [sustained] contemplation, . . . concentration without [directed] awareness but with only [sustained] contemplation; . . . you should well develop concentration without [directed] awareness and without [sustained] contemplation; and you should well develop concentration conjoined with rapture, . . . concentration conjoined with happiness, . . . concentration conjoined with being [fully] concentrated, and you should well develop concentration conjoined with equanimity.

Monk, when you have developed this concentration, when you have developed it extremely well, monk, you should dwell pervading one direction with a mind imbued with loving-kindness, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill-will or contention, you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated.

In the same way, you should imbue your mind with compassion, . . . with empathetic joy, . . . and with equanimity, free from fetters or resentment, without ill-will or contention; you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. Monk, when you have developed this concentration, developed it extremely well, if you wander in the eastern direction, you will certainly be at ease, free from numerous sufferings and afflictions. If you wander in the southern direction, . . . the western direction, . . . [or] the northern direction you will certainly be at ease, free from numerous sufferings and afflictions.59

Monk, when you have developed this concentration, developed it extremely well, then, I do not say that you will [only] maintain wholesome 53

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77. The Discourse on Three Clansmen at Sāketa

The Madhyama Āgama (Middle-length Discourses), Volume II states, much less that you will regress; rather [I say] that you will, by day and night, increase in these wholesome states without regression. Monk, when you have developed this concentration, developed it extremely well, then you will certainly attain one of two fruits: either you will attain final knowledge in this life or, [if] there is a remainder [of clinging], you will attain nonreturning.60 Thereupon that monk, having heard what the Buddha said, having received it well and retained it well, rose from his seat, paid homage at the Buddha's feet, circumambulated him three times, and left.

Bearing in mind the instructions from the Buddha, he stayed in a remote and solitary place and practiced diligently, with a mind free of indolence. Through staying in a remote and solitary place, practicing diligently, with a mind free of indolence, he accomplished the holy life, for the sake of which clansmen shave off their hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. In this very life he personally attained understanding and awakening and dwelled having personally realized it. 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." That venerable one, having understood the Dharma, became an arahant.

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

77. The Discourse on Three

Clansmen at Sāketa61

Thus have I heard. At one time the Buddha was dwelling at Sāketa, in Añjana Forest.

At that time in Sāketa there were three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila, who had just gone forth together at a young age to train, having recently come to enter this true Dharma together. Then the World-honored One asked the monks:

These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline? 54

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Then all of the monks kept silent and did not reply. A second and a third time the World-honored One asked the monks: These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline?

A second and a third time all of the monks again kept silent and did not reply. Then the World-honored One himself asked the three clansmen, saying to Venerable Anuruddha:

You three clansmen have just gone forth together at a young age to train, having recently come to enter this true Dharma together. Anuruddha, do you all delight in practicing the holy life in this true Dharma and discipline? Venerable Anuruddha replied, "That is so, World-honored One. We do delight in practicing the holy life in this true Dharma and discipline." The World-honored One said:

Anuruddha, you are in your youth, you are young lads, with completely black hair and healthy bodies. You [could have] delighted in recreation, delighting in bathing frequently and adorning the body, being surrounded by relatives and parents who cherish you, who with weeping and tears did not wish you to go forth to train in the path.

[Yet] you were able to shave off your hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path. Anuruddha, you are not training in the path out of fear of kings, or fear of robbers, or fear of debts, or other fears, nor are you training in the path because you fear poverty and the inability to make a living. Is it not rather because you are weary of birth, old age, disease, death, sorrow and distress and wish to transcend this great mass of dukkha? Anuruddha, is it not out of such a state of mind that you have gone forth to train in the path? [Venerable Anuruddha] answered, "That is so."

[The Buddha said,] "Anuruddha, if a clansman goes forth to train in the path because of such a state of mind, does he know the way to attain countless wholesome states?"

544c

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

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this and, having heard it, we will come to know the meaning fully.

The Buddha said, "Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you." Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, if one is overwhelmed by desires and is in the grip of evil states, then one does not attain the happiness of renunciation, the supreme peace of tranquility.Then one's mind gives rise to covetousness, ill-will, and sloth-and-torpor, the mind gives rise to discontent, the body becomes lethargic, and one overeats and becomes depressed.

Such a monk is unable to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also unable to bear [receiving] evil speech or being beaten with sticks. [If] the body encounters all sorts of diseases, so painful that one wishes to end one's life, or whatever [else] is undesirable—all of that he is unable to endure.

Why is that? Because he is overwhelmed by sensual desire and is in the grip of evil states he does not attain the happiness of renunciation, the supreme peace of tranquility.

If he is secluded from sensual desire and not in the grip of evil states, he will certainly attain the happiness of renunciation, the supreme peace of tranquility. Then the mind will not give rise to covetousness, ill-will, and sloth-and-torpor. The mind will not give rise to discontent, the body will not become lethargic, and he will not overeat and become depressed. Such a monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also able to bear [receiving] evil speech or being beaten with sticks. When the body encounters all sorts of diseases, so painful that one wishes to end one's life, or whatever [else] is undesirable—all of that he is able to endure. 56

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Why is that? Because he is not overwhelmed by desires and not in the grip of evil states, he attains the happiness of renunciation, the supreme peace of tranquility.

The World-honored One asked, "Anuruddha, why does the Tathāgata get rid of some, make use of some, endure some, stop some, and reject some?"62 Anuruddha said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this; having heard it, we will come to know the meaning fully."

The Buddha said, "Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you." Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, it is not because the Tathāgata has not eradicated the taints and defilements that are the roots of future becoming, that result in affliction and suffering, that are the cause of birth, old age, disease, and death; and it is not because he does not have knowledge [of having attained liberation] that he gets rid of some, makes use of some, endures some, stops some, and rejects some.

Anuruddha, it is just because of this body, the six sense spheres, and the life faculty that the Tathāgata gets rid of some, makes use of some, endures some, stops some and rejects some. Anuruddha, this is the reason why the Tathāgata gets rid of some, makes use of some, endures some, stops some, and rejects some.63

The World-honored One asked:

Anuruddha, why does the Tathāgata stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil, free of people, places conducive to sitting in meditation?64

Venerable Anuruddha said to the World-honored One:

The Madhyama Āgama (Middle-length Discourses), Volume II 545b

The Buddha said, "Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you." Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, it is not because the Tathāgata wishes to attain what he has not yet attained, wishes to gain what he has not yet gained, wishes to realize what he has not yet realized that he stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.

Anuruddha, for two reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation. The first is for the sake of a happy abiding for himself here and now. The second is because he has compassion for later generations, thinking "Perhaps later generations will follow the example of the Tathāgata and stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation."

Anuruddha, for these reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting meditation.

The World-honored One asked:

Anuruddha, why does the Tathāgata declare of disciples who have died that "So-and-so has been reborn in a such-and-such a place" and "Soand-so has been reborn in such-and-such a place"? 58

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Venerable Anuruddha said to the World-honored One:

The Buddha said, "Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you." Anuruddha and his companions listened to receive the teaching.

The World-honored One said:

Anuruddha, the Tathāgata does not say this in order to get people interested. It is not in order to deceive people, or out of a wish to make people happy, that he declares of disciples who have died that "So-and-so has been reborn in a such-and-such a place" and "So-and-so has been reborn in such-and-such a place."

Anuruddha, the Tathāgata does this just so pure and faithful clansmen and clanswomen, who have great faith and great devotion, may develop great delight, and so that on hearing this true Dharma and discipline they might wish to follow these examples, just like that. It is for this reason that [the Tathāgata] declares of disciples who have died that "So-and-so has been reborn in a such-and-such a place" and "So-and-so has been reborn in such-and-such a place."

A monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Either he may have himself seen that venerable one, or he may have frequently heard from others, "That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to 59

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The Madhyama Āgama (Middle-length Discourses), Volume II follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters, that he will take birth in between [in the Pure Abodes] and [attain] nirvana there, and, having attained the condition of nonreturning, he will not come back to this world. Either he may have himself seen that venerable one or he may have frequently heard from others, "That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus."

Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among devas or human beings; and, after returning [just] once, he will attain the end of dukkha. Either he may have himself seen that venerable one, or he may have frequently heard from others, "That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.

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falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among devas and human beings, he will attain the end of dukkha. Either he may have himself seen that venerable one, or he may have frequently heard from others, "That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that. Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it. Anuruddha, a nun may hear that the nun So-and-so has died at suchand-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Either she may have herself seen that nun or she may have frequently heard from others, "That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that she will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, she will not come back to this world. Either she may have herself seen that nun, or she may have frequently heard from others, "That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. 61

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The Madhyama Āgama (Middle-length Discourses), Volume II 546b

Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that she had attained once-returning among devas or human beings; and, after returning [just] once, she will attain the end of dukkha. Either she may have herself seen that nun, or she may have frequently heard from others, "That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, she will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among devas and human beings, she will attain the end of dukkha. Either she may have herself seen that nun, or she may have frequently heard from others, "That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that. Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it. Anuruddha, a male lay disciple may hear that the male lay disciple Soand-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that he will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, he will not come back to 62

Division 7

this world. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, "That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus."

Having heard that, this person recollects the faith of that male lay disciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the male lay disciple will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a male lay disciple may hear that the male lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among devas or human beings; and, after returning [just] once, he will attain the end of dukkha. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, "That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." Having heard that, this person recollects the faith of that male lay disciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the male lay disciple will certainly attain some level of distinction and peacefully abide in it. Again, Anuruddha, a male lay disciple may hear that the male lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among devas and human beings, he will attain the end of dukkha. Either he may have himself seen that male lay disciple, or he may have frequently heard from others, "That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus." 63

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