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The Madhyama Āgama (Middle-Length Discourses) Volume II

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78. The Discourse on Brahmā’s Invitation to the Buddha

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

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. Anuruddha, a female lay disciple may hear that the female lay disciple 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 female lay disciple, or she may have frequently heard from others, "That female 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 female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a female lay disciple may hear that the female 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 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 female lay disciple, or she may have frequently heard from others, "That female 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 female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that. 64

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Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Again, Anuruddha, a female lay disciple may hear that the female 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, 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 female lay disciple, or she may have frequently heard from others, "That female 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 female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that. Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.

Anuruddha, for this reason the Tathāgata declares of disciples who have died that some are reborn in such-and-such a place, and some [others] are reborn in such-and-such a place.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the monks were delighted and received it respectfully. 78. The Discourse on Brahmā's

Invitation to the Buddha65

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

At that time there was a certain Brahmā dwelling in the Brahmā world who had given rise to this wrong view: "This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate." 65

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The Madhyama Āgama (Middle-length Discourses), Volume II Then, the World-honored One, who with his knowledge of the minds of others had come to know the thoughts in the mind of that Brahmā, 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, he disappeared from Jeta's Grove, Anāthapiṇḍika's Park in Sāvatthī, and appeared in the Brahmā world.

At that time, on seeing the World-honored One arrive, that Brahmā invited the World-honored One:

Welcome, Great Seer! This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate. Then the World-honored One said:

Brahmā, you praise as permanent what is impermanent; you praise as everlasting what is not everlasting; you praise as enduring what is not enduring; you praise as the essence what is not the essence; you praise as having an unending nature what is of a nature to end. You praise as release what is not release, [claiming] that there is no other release superior to this release, that this is the supreme, the sublime, the ultimate. Brahmā, this is ignorance on your part. Brahmā, this is ignorance on your part. At that time, Māra, the Evil One was among that assembly.66 Then Māra, the Evil One, said to the World-honored One:

Monk, do not contradict what this Brahmā says! Do not oppose what this Brahmā says! Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, it will be just as if someone were to bring you something auspicious but you were to reject it. What you say, monk, is just like that.

Therefore, monk, I tell you, "Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!" Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, you will be just like a man who is falling from a mountaintop and grabs at empty space with his hands and feet but finds nothing to hold on to. What you say, monk, is just like that.

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Therefore, monk, I tell you, "Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!" Monk, if you contradict what this Brahmā says, if you oppose what this Brahmā says, then, monk, you will be just like a man who is falling from a treetop and grabs at twigs and leaves with his hands and feet but finds nothing to hold on to. What you say, monk, is just like that.

Therefore, monk, I tell you, "Do not contradict what this Brahmā says! Do not oppose what this Brahmā says!" Why is that? This is the Brahmā of Brahmās, the fortunate one, who is capable of magical transformations. He is the most venerable one, capable of making, capable of creating. He is the father [of all sentient beings]; whatever sentient beings have arisen or will arise, all of them arise from him. He knows all that is to be known; he sees all that is to be seen.

Great Seer, if a renunciant or brahmin detests the earth [element] and disparages earth, then on the breaking up of the body at death he will certainly be reborn among the lowliest nymphs. It is the same for [the elements of] water, . . . fire, . . . [and] wind, . . . for spirits . . . devas . . . Pajāpati, . . . if he detests Brahmā and disparages Brahmā, then on the breaking up of the body at death he will certainly be reborn among the lowliest nymphs. [On the other hand,] Great Seer, if a renunciant or brahmin delights in the earth [element] and praises earth, then on the breaking up of the body at death he will certainly be reborn among the highest and most venerated Brahmās.

It is the same for [the elements of] water, . . . fire, . . . [and] wind, . . . for spirits . . . devas . . . Pajāpati, . . . if he delights in Brahmā and praises Brahmā, then on the breaking up of the body at death he will certainly be reborn among the highest and most venerated Brahmās. Great Seer, do you not see this great assembly of Brahmā's retinue, seated here on the same level as me?

That Māra, the Evil One, though not a Brahmā or one of Brahmā's retinue, claimed of himself, "I am a Brahmā."

At that time, the World-honored One had this thought, "This Māra, the Evil One, though he is not a Brahmā or one of Brahmā's retinue, claims of himself, 'I am a Brahmā.' If ever there was one called Māra, the Evil One, then it is just this Māra, the Evil One."

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

Māra, Evil One, you are not Brahmā nor are you one of Brahmā's retinue, yet you claim of yourself, "I am a Brahmā." If ever there was one called Māra, the Evil One, then you are just this Māra, the Evil One. Then Māra, the Evil One, thought, "The World-honored One knows me; the Well-gone One sees me." Knowing this, he became despondent and promptly disappeared right there.67

Then that Brahmā [again] invited the World-honored One up to three times:

Welcome, Great Seer. This realm is permanent, this realm is everlasting, this realm endures forever, this realm is the essence, this realm is of an unending nature. This realm is release; there is no other release superior to this release. This is the supreme, the sublime, the ultimate. The World-honored One also said up to three times:

Great Seer, formerly there were renunciants and brahmins of exceedingly long life spans who remained living for an extremely long time. Great Seer, your life span is extremely short, less than the duration of a single sitting in seclusion of those renunciants and brahmins. Why is that? They knew all that is to be known, they saw all that is to be seen. If there really is a release, then there is no other release superior to this release, for this is the supreme, the sublime, the ultimate. And if there really is no release, then there is no other release superior to this release, for this is the supreme, the sublime, the ultimate. Great Seer, you perceive what is release as not being release; you perceive what is not 68

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release as being release. In this way you will not attain release; [instead] it will become a great delusion [for you].

Why is that? Because this is beyond your limits.

Great Seer, if a renunciant or brahmin delights in earth and praises earth, then he is under my dominion; he must follow my wishes, must follow my orders. In the same way for water, . . . fire, . . .wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if he delights in Brahmā, praises Brahmā, then he is under my dominion; he must follow my wishes, must follow my orders. Great Seer, if you delight in earth and praise earth, then you too are under my dominion; you must follow my wishes, must follow my orders. In the same way for water . . . fire . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if you delight in Brahmā and praise Brahmā, then you too are under my dominion; you must follow my wishes, must follow my orders. At this the World-honored One said:

It is so, Brahmā; what Brahmā has spoken is the truth. If a renunciant or brahmin delights in the earth [element] and praises the earth, then he is under your dominion; he must follow your wishes and follow your orders. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if he delights in Brahmā and praises Brahmā, then he is under your dominion; he must follow your wishes and follow your orders. Brahmā, if I were to delight in the earth [element] and praise the earth, then I too would be under your dominion; I would have to follow your wishes and follow your orders. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . if I were to delight in Brahmā and praise Brahmā, then I too would be under your dominion; I would have to follow your wishes and follow your orders.

Brahmā, as to these eight objects, [the four elements and four classes of divine beings,] if I were to follow these objects, to delight in them and praise them, then it would be the way [you have described]. [However,] Brahmā, I know where you have come from and where you are going, according to where you dwelled, according to where your life ended, and according to where you were reborn. [I know that] if one exists as a Brahmā one has great supernormal power, great and mighty virtue, great merit, great divine might.

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The Madhyama Āgama (Middle-length Discourses), Volume II 548b

At this the Brahmā said to the World-honored One:

Great Seer, how do you know what I know and see what I see? How do you completely cognize my dominion, which is like the sun, brightly illuminating all directions in these thousand worlds? Have you [too] gained dominion within these thousand worlds? In knowing those various spheres where there is no day and night, have you, Great Seer, passed through them? Have you often passed through them?

The World-honored One replied:

Brahmā, your dominion is like the sun, brightly illuminating all directions in the thousand worlds. Within these thousand worlds, I [too] have attained dominion and I also know those various spheres where there is no day and night. Brahmā, I have passed through them. I have often passed through them.

Brahmā, there are three [further] classes of devas: the devas of radiance, the devas of pure radiance, and the devas of pervasive pure radiance.68 Brahmā, whatever knowledge and vision those three classes of devas possess, I too possess that knowledge and vision. Brahmā, whatever knowledge and vision these three classes of devas do not possess, I myself possess that knowledge and vision. Brahmā, whatever knowledge and vision those three classes of devas and their retinues possess, I too possess that knowledge and vision. Brahmā, whatever knowledge and vision these three classes of devas and their retinues do not possess, I myself possess that knowledge and vision.

Brahmā, whatever knowledge and vision you possess, I too possess this knowledge and vision. Brahmā, whatever knowledge and vision you do not possess, I myself possess that knowledge and vision. Brahmā, whatever knowledge and vision you and your retinue possess, I too possess this knowledge and vision. Brahmā, whatever knowledge and vision you and your retinue do not possess, I possess this knowledge and vision. Brahmā, you are not at all equal to me; you are not in any way equal to me. Rather, I am superior to you; I am greater than you. Then the Brahmā said to the World-honored One:

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Great Seer, how is it that whatever knowledge and vision those three classes of devas possess, you too possess that knowledge and vision; whatever knowledge and vision those three classes of devas do not possess, you yourself possess that knowledge and vision; whatever knowledge and vision those three classes of devas and their retinues possess, you too possess that knowledge and vision; and whatever knowledge and vision those three classes of devas and their retinues do not possess, you yourself possess that knowledge and vision?

[How is it that] whatever knowledge and vision I possess, you too possess this knowledge and vision; whatever knowledge and vision I do not posses, you yourself possess that knowledge and vision; whatever knowledge and vision I and my retinue possess, you too possess that knowledge and vision; and whatever knowledge and vision I and my retinue do not possess, you yourself possess that knowledge and vision?

Great Seer, are you not saying this out of desire? On being cross-questioned you will not know [how to reply] and become ever more confused. Why is that? Because I am conscious of immeasurable worlds, I have immeasurable knowledge, immeasurable vision, immeasurable discrimination, and I know each and every thing distinctly. This earth I know to be earth, . . . water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . this Brahmā I know to be Brahmā."

At this the World-honored One said:

Brahmā, if there is a renunciant or brahmin who in regard to the earth [element] has a perception of the earth as "the earth is me," " the earth is mine," "I belong to the earth," then, since he reckons the earth as self, he does not [truly] know the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] nonaffliction, . . . if in regard to purity he has a perception of purity as "purity is me," "purity is mine," "I belong to purity," then, since he reckons purity as self, he does not [truly] know purity. Brahmā, if there is a renunciant or brahmin who in regard to the earth [element] knows the earth as "the earth is not me," "the earth is not mine," "I do not belong to the earth," then, since he does not reckon the earth as 71

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The Madhyama Āgama (Middle-length Discourses), Volume II self, he [truly] knows the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] nonaffliction, . . . in regard to purity he knows purity as "purity is not me," "purity is not mine," "I do not belong to purity," then, since he does not reckon purity as self, he [truly] knows purity.

Brahmā, in regard to the earth [element] I know the earth as "the earth is not me," " the earth is not mine," "I do not belong to the earth." Since I do not reckon the earth as self, I [truly] know the earth [element]. In the same way for water, . . . fire, . . . wind, . . . spirits, . . . devas, . . . Pajāpati, . . . Brahmā, . . . [the devas of] nonvexation, . . . [the devas of] nonaffliction. . . . In regard to purity I know purity as "purity is not me," "purity is not mine," "I do not belong to purity." Since I do not reckon purity as self, I [truly] know purity.69

Then Brahmā said to the World-honored One:

Great Seer, these living beings desire becoming, delight in becoming, are accustomed to becoming. [Yet] you have already uprooted the foundation of becoming. Why is that? [Because] you are reckoned to be a tathāgata, free from attachment, fully awakened.

Then [the Buddha] spoke this stanza:70

Seeing fear in becoming

And seeing no dread in nonbecoming,

Therefore do not delight in becoming!

Why should becoming not be abandoned?

[The Brahmā said,] "Great Seer, I now wish to make myself disappear." The World-honored One said, "Brahmā, if you wish to make yourself disappear, then do as you wish." Then, wherever Brahmā tried to make himself disappear, the World-honored One immediately knew, "Brahmā, you are over there. You are here. You are in between."

Then the Brahmā did all he could to manifest his supernormal power. He wished to make himself disappear but was unable to disappear. He returned, 72

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remaining within the Brahmā realm. Then the World-honored One said, "Brahmā, now I too wish to make myself disappear."

Then Brahmā said to the World-honored One, "Great Seer, if you wish to make yourself disappear, do as you wish."

Then the World-honored One had this thought, "Let me now manifest an appropriate supernormal power such that I send forth an extremely bright light, illuminating the entire domain of Brahmā while remaining invisible myself, so that Brahmā and his retinue will only hear my voice and not see my appearance."

Then the World-honored One manifested an appropriate supernormal power such that he sent forth an extremely bright light, illuminating the entire Brahmā world while remaining invisible himself, so that Brahmā and his retinue only heard his voice and did not see his appearance.71 Then Brahmā and everyone in Brahmā's retinue had this thought, "The renunciant Gotama is most wonderful, most remarkable. He has great supernormal power, great and mighty virtue, great merit, great divine might. Why is that? He has sent forth an extremely bright light, illuminating the entire Brahmā world while remaining invisible himself, so that I and my retinue only hear his voice and do not see his appearance." Then the World-honored One had this thought, "I have already [performed] magical transformations for this Brahmā and his retinue. Now let me withdraw my supernormal power."

Then the World-honored One withdrew his supernormal power and returned to remain within the Brahmā world. Then King Māra again joined the assembly, up to three times.72 At that time King Māra said to the World-honored One: Great Seer, you see well, you know well, you realize well. But do not teach and instruct disciples, and do not teach the Dharma to disciples! Do not become attached to [having] disciples. Do not, through being attached [to having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice non-action. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain.

Great Seer, in former times there were renunciants and brahmins who instructed disciples, taught disciples, and taught the Dharma to disciples. 73

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79. The Discourse on the Existence of Higher Devas

The Madhyama Āgama (Middle-length Discourses), Volume II They delighted in and became attached to [having] disciples. Through being attached to [having] disciples, they were reborn among the lowliest nymphs on the breaking up of the body at death.

For this reason, Great Seer, I tell you, "Do not teach and instruct disciples, and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice nonaction. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain." Then the World-honored One said:

Māra, Evil One, it is not because you seek benefit, welfare, happiness, or ease for me that you tell me, "Do not teach and instruct disciples and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice non-action. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain." Māra, Evil One, you have this thought: "This renunciant Gotama will teach the Dharma to disciples. Having heard the Dharma, the disciples will escape from my domain." Māra, Evil One, it is for this reason that you tell me, "Do not teach and instruct disciples and do not teach the Dharma to disciples. Do not become attached to [having] disciples. Do not, through being attached to [having] disciples, take rebirth among the lowliest nymphs on the breaking up of the body at death. Practice nonaction. [Just] experience happiness in the present life. Why is that? Great Seer, you will only trouble yourself in vain."

Māra, Evil One, suppose that there have been renunciants and brahmins who instructed disciples, taught disciples, and taught the Dharma to disciples, who delighted in and became attached to [having] disciples, and who, through being attached to [having] disciples, were reborn among the lowliest nymphs on the breaking up of the body at death. Those renunciants and brahmins claimed to be renunciants without being renunciants, they claimed to be brahmins without being brahmins, 74

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they claimed to be arahants without being arahants, they claimed to be fully awakened without being fully awakened.

Māra, Evil One, I claim to be a renunciant while truly being a renunciant, I claim to be a brahmin while truly being a brahmin, I claim to be an arahant while truly being an arahant, I claim to be fully awakened while truly being fully awakened.

Māra, Evil One, as to whether I do or do not teach the Dharma to disciples—you just keep out of that! I now know for myself when it is proper to teach the Dharma to disciples and when it is not proper to teach the Dharma to disciples.73

Such was the invitation by Brahmā and the opposition by Māra, the Evil One, to what the World-honored One said in response. For this reason this discourse is called "Brahmā's Invitation to the Buddha." Thus spoke the Buddha. Having heard what the Buddha said, Brahmā and his retinue were delighted and received it respectfully. 79. The Discourse on the

Existence of Higher Devas74

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

Then, the chamberlain Isidatta instructed a messenger:75 Approach the Buddha, pay homage on my behalf at the World-honored One's feet, and ask the World-honored One if the noble one is healthy and strong in body, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Say this: "Chamberlain Isidatta pays homage at the Buddha's feet and asks the World-honored One if the noble one is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor."

When you have inquired of the Buddha in this way, you should approach Venerable Anuruddha and, having paid homage on my behalf at his feet, ask the venerable one if the noble one is healthy and strong, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Say this: "Chamberlain Isidatta pays homage at Venerable Anuruddha's feet and 75

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The Madhyama Āgama (Middle-length Discourses), Volume II asks the venerable one if the noble one is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor. Chamberlain Isidatta invites Venerable Anuruddha, together [with three others,] four people in total, for tomorrow's meal."

If he accepts the invitation, then also say this: "Venerable Anuruddha, Chamberlain Isidatta is very busy with many affairs, numerous affairs to be taken into consideration and managed for the king.76 May Venerable Anuruddha [and his companions], four people in total, out of compassion come to Chamberlain Isidatta's house tomorrow early in the morning." Then, on having received these instructions from Chamberlain Isidatta, the messenger approached the Buddha, paid homage at the Buddha's feet and, standing back to one side, said:

World-honored One, Chamberlain Isidatta pays homage at the Buddha's feet and asks if the World-honored One is healthy and strong, comfortable and free from ailments, dwelling at ease, with his usual vigor. At that time, the World-honored One said to the messenger, "May Chamberlain Isidatta find well-being and happiness! May all devas, human beings, asuras, gandhabbas, yakkhas, and all other forms of life find well-being and happiness!"

Then the messenger, having received well and remembered well what he had heard the Buddha say, paid homage at the Buddha's feet, circumambulated him three times, and left. He approached Venerable Anuruddha, paid homage at his feet, stepped back, sat to one side, and said: Venerable Anuruddha, Chamberlain Isidatta pays homage at the feet of Venerable Anuruddha and asks the venerable one if the noble one is healthy and strong, comfortable and free from ailments, and dwelling at ease, with his usual vigor. Chamberlain Isidatta invites Venerable Anuruddha [together with three others], four people in total, for tomorrow's meal. At that time Venerable Kaccāna the Real was seated in meditation not far from Venerable Anuruddha. Then Venerable Anuruddha said to Venerable Kaccāna:

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Just now I was saying that we will go into Sāvatthī tomorrow morning to beg for almsfood, and now this has come up. Chamberlain Isidatta has dispatched a messenger inviting us, four people altogether, for tomorrow's meal. Venerable Kaccāna the Real said:

May Venerable Anuruddha, for the sake of that man [the Chamberlain Isidatta], accept the invitation by remaining silent. Tomorrow morning we will leave this Sītavana and enter Sāvatthī [as if] to beg for almsfood. May Venerable Anuruddha, for the sake of that man, accept the invitation by remaining silent.

Then, when the messenger understood that Venerable Anuruddha had accepted by remaining silent, he also made this request: Chamberlain Isidatta says to Venerable Anuruddha, "Chamberlain Isidatta is very busy with many affairs, numerous affairs to attend to and manage for the king. May Venerable Anuruddha [and his companions], four people in total, out of compassion come to Chamberlain Isidatta's house tomorrow early in the morning."

Venerable Anuruddha told the messenger, "You may return. I myself will know the proper time." Then the messenger rose from his seat, paid homage, circumambulated [Venerable Anuruddha] three times, and left. Then, when the night was over, at dawn, Venerable Anuruddha put on his robes, took his bowl, and [with his companions], four people in total, approached the house of Chamberlain Isidatta. At that time, Chamberlain Isidatta was standing at the middle entrance [of his house], surrounded by the women [of his household], waiting for Venerable Anuruddha. He saw Venerable Anuruddha coming in the distance. On seeing him, he extended his hands with palms joined toward Venerable Anuruddha and respectfully said, "Welcome, Venerable Anuruddha! Venerable Anuruddha has not been here for a long time." Then, respectfully supporting Venerable Anuruddha by the arm, Chamberlain Isidatta led him into the house and invited him to sit on a fine seat that had been set out for him.

Venerable Anuruddha sat down on that seat. Chamberlain Isidatta paid homage at Venerable Anuruddha's feet, stepped back, and sat to one side. 77

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The Madhyama Āgama (Middle-length Discourses), Volume II Having sat down he said, "Venerable Anuruddha, I would like to ask a question. May this meet with your permission!" Venerable Anuruddha said, "Chamberlain, ask what you wish. Having heard it, I will consider it."

Chamberlain Isidatta said:

Venerable Anuruddha, some renunciants and brahmins come and tell me, "Chamberlain, you should develop the exalted liberation of the mind (maha ggata)." And, Venerable Anuruddha, other renunciants and brahmins come and tell me, "Chamberlain, you should develop the immeasurable liberation of the mind (appamāṇa)."77 Venerable Anuruddha, [regarding] "exalted liberation of the mind" and "immeasurable liberation of the mind," do these two liberations differ in both wording and meaning? Or do they differ only in wording while having the same meaning?" Venerable Anuruddha said, "Chamberlain, as to this question you have just asked, first answer it yourself; after that I shall answer." Chamberlain Isidatta said:

Venerable Anuruddha, [regarding] "exalted liberation of the mind" and "immeasurable liberation of the mind," [I think] that these two liberations differ only in wording and have the same meaning.

Chamberlain Isidatta was thus unable to answer the question [correctly]. Venerable Anuruddha said:

Chamberlain, listen while I explain to you what is "exalted liberation of the mind" and what is "immeasurable liberation of the mind." Regarding "exalted liberation of the mind," suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Dwelling in reliance on this one tree, he achieves, through mental resolve, pervasion [of the area beneath the tree] with his exalted liberation of the mind. His liberation of the mind has this limit and does not go beyond it. Suppose that dwelling in reliance on not [just] one tree but two or three trees, [the renunciant or brahmin] achieves, through mental resolve, pervasion [of the area beneath those two or three trees] with his exalted liberation of the mind. [Yet] his liberation of the mind has this limit and does 78

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not go beyond it. Suppose that dwelling in reliance on not [just] two or three trees but an [entire] forest, he achieves, through mental resolve, pervasion [of that area] with his exalted liberation of the mind. [Yet] his liberation of the mind has this limit and does not go beyond it. Suppose that, dwelling in reliance on not [just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [just] one village but two or three villages, . . . Suppose that, dwelling in reliance on not [just] two or three villages but a country, . . . Suppose that, dwelling in reliance on not [just] one country but two or three countries, . . . Suppose that, dwelling in reliance on not [just] two or three countries but this entire great Earth, as far as the great ocean, [the renunciant or brahmin] achieves, through mental resolve, pervasion [of that vast area] with his exalted liberation of the mind. [Yet] his liberation of the mind has this limit and does not go beyond it. This is what is meant by "exalted liberation of the mind."

Chamberlain, what is "immeasurable liberation of the mind"? Suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. He dwells with a mind imbued with loving-kindness, pervading one direction, likewise the second, the third, and the fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with loving-kindness, without fetters or resentment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. In the same way he dwells with a mind imbued with compassion, . . . with empathetic joy, . . . with equanimity, pervading the entire world with a mind imbued with equanimity, without fetters or resentment, without ill-will or contention, [a mind] that is boundless, exalted, immeasurable, and well cultivated. This is what is meant by "immeasurable liberation of the mind."

Chamberlain, this "exalted liberation of the mind" and this "immeasurable liberation of the mind"—do these two liberations differ in both wording and meaning, or do they differ only in wording while having the same meaning?

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The Madhyama Āgama (Middle-length Discourses), Volume II Chamberlain Isidatta said to Venerable Anuruddha, "As I have [just now] heard it from the venerable one and consequently understood the meaning of it, these two liberations differ in wording and also in meaning."78 Venerable Anuruddha said:

Chamberlain, there are [these] three classes of devas: the devas of radiance, the devas of pure radiance, and the devas of pervasive pure radiance.79 Of these, the devas of radiance are born in one [particular] realm. They do not have the thought, "This belongs to me, that belongs to me"; instead, wherever these devas of radiance go, they delight in that place. Chamberlain, it is just as a fly on a piece of meat that does not have the thought, "This belongs to me, that belongs to me" and instead, wherever that fly goes on the piece of meat, it delights in that place.80 In the same way, the devas of radiance do not have the thought, "This belongs to me, that belongs to me"; instead, wherever these devas of radiance go, they delight in that place. There are times when the devas of radiance assemble in one place. Then, although their bodies are different, their light is the same. Chamberlain, it is just as when a person lights numerous lamps and places them in one room; although those lamps are different, their light is the same. In the same way, when the devas of radiance assemble in one place, then, although their bodies are different, their light is the same. There are times when the devas of radiance separate from one another. When they are separate from one another, their bodies are different and their light is also different.

Chamberlain, it is just as when a person takes numerous lamps from one room and places them separately in many different rooms; those lamps are different and their light also differs. It is the same when the devas of radiance separate from one another; when they are separate from one another, their bodies are different and their light also differs. Then Venerable Kaccāna the Real said, "Venerable Anuruddha, regarding those devas of radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?"81

Venerable Anuruddha replied, "Venerable Kaccāna, regarding those devas of radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety."

Division 7

Venerable Kaccāna the Real asked further, "Venerable Anuruddha, regarding those devas of radiance that are born in one realm, what is the cause, what is the reason one can know their relative superiority, their degrees of subtlety?" Venerable Anuruddha replied:

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Dwelling in reliance on this one tree, he achieves perception [of the area beneath the tree] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it.

Suppose that, dwelling in reliance on not [just] one tree but two or three trees, he achieves perception [of the area beneath those two or three trees] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it.

Venerable Kaccāna, of these two liberations of mind, which is higher, which is superior, which is more subtle, which is better? Venerable Kaccāna the Real replied:

Venerable Anuruddha, suppose that a renunciant or brahmin, dwelling in reliance on not [just] one tree but two or three trees, achieves perception [of the area beneath those two or three trees] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it. Venerable Anuruddha, of these two liberations, the latter liberation is higher, superior, more subtle, the best. Venerable Anuruddha asked further:

Venerable Kaccāna, suppose that, dwelling in reliance on not [just] two or three trees but a forest, . . . Suppose that, dwelling in reliance on not [just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [just] one village but two or three villages, . . . Suppose that, dwelling in reliance on not [just] two or three villages but 81

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The Madhyama Āgama (Middle-length Discourses), Volume II 551a

a country, . . . Suppose that, dwelling in reliance on not [just] one country but two or three countries, . . . Suppose that, dwelling in reliance on not [just] two or three countries but this entire great Earth, up to the great ocean, he achieves perception [of this vast area] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it. Venerable Kaccāna, of the [latter] two liberations of mind, which is higher, superior, more subtle, better? Venerable Kaccāna the Real replied:

Venerable Anuruddha, suppose that, dwelling in reliance on not [just] two or three trees but a forest, . . . Suppose that, dwelling in reliance on not [just] one forest but two or three forests, . . . Suppose that, dwelling in reliance on not [just] two or three forests but a village, . . . Suppose that, dwelling in reliance on not [just] one village but two or three villages, . . . Suppose that, dwelling in reliance on not [just] two or three villages but a country, . . . Suppose that, dwelling in reliance on not [just] one country but two or three countries, . . . Suppose that, dwelling in reliance on not [just] two or three countries but on this entire great Earth, as far as the great ocean, a renunciant or a brahmin achieves perception [of this vast area] with light produced through mental resolve. His perception with mentally produced light is extremely abundant. [Yet] his liberation of the mind has this limit and does not go beyond it. Venerable Anuruddha, of the [latter] two liberations, the latter liberation is higher, superior, more subtle, better."

Venerable Anuruddha said:

[Venerable] Kaccāna, this is the cause, this is why, regarding those devas of radiance that are born in one realm, one can know their relative superiority, their degrees of subtlety. Why is that? It is due to the relative superiority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the World-honored One has also explained the relative superiority among human beings in this way.82 82

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Venerable Kaccāna the Real asked further, "Venerable Anuruddha, regarding those devas of pure radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?" Venerable Anuruddha replied, "Venerable Kaccāna, regarding those devas of pure radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety." Venerable Kaccāna the Real asked further, "Venerable Anuruddha, regarding those devas of pure radiance that are born in one realm, what is the cause, what is the reason that one can know their relative superiority, their degrees of subtlety?"

Venerable Anuruddha replied:

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure radiance. [However,] he does not develop this concentration, does not practice it, does not expand it, does not accomplish it fully. At a later time, when the body breaks up at death, he is reborn among the devas of pure radiance. After being reborn [there] he does not attain supreme tranquility, does not attain supreme quietude, and does not complete his life course. Venerable Kaccāna, it is just like when a blue lotus, or a red or crimson lotus, or a white lotus is born in water, grows in water, and remains beneath the water. Its roots, stalks, flowers, and leaves are completely saturated with water; there is no part of it that is not saturated with water.83 Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure radiance. [However,] he does not develop this concentration, does not practice it, does not expand it, does not accomplish it fully. When his body breaks up at death, he is reborn among the devas of pure radiance. After being reborn [there], he does not attain supreme tranquility, does not attain supreme quietude, and does not complete his life course. Again, Venerable Kaccāna, [suppose that] a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pure 83

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The Madhyama Āgama (Middle-length Discourses), Volume II radiance. He frequently develops this concentration, frequently practices it, frequently expands it, and accomplishes it fully. When his body breaks up at death he is reborn among the devas of pure radiance. After being reborn there, he attains supreme tranquility, attains supreme quietude, and completes his life course.

Venerable Kaccāna, it is just as when a blue lotus, or a red or crimson lotus, or a white lotus is born in water, grows in water, but then emerges above the water, where it is no longer saturated by water. In the same way, Venerable Kaccāna, a renunciant or brahmin, through mental resolve achieves pervasion of the heaven of pure radiance. He frequently develops this concentration, frequently practices it, frequently expands it, and accomplishes it fully. When his body breaks up at death he is reborn among the devas of pure radiance. After being reborn there, he attains supreme tranquility, attains supreme quietude, and completes his life course. Venerable Kaccāna, this is the cause, this is why, regarding the devas of pure radiance that are born in one realm, one can know their relative superiority, their degrees of subtlety. Why is that? It is due to the relative superiority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the World-honored One has also explained the relative superiority among human beings in this way. Venerable Kaccāna the Real asked further, "Venerable Anuruddha, regarding those devas of pervasive pure radiance that are born in one realm, can one know their relative superiority, their degrees of subtlety?" Venerable Anuruddha replied, "Venerable Kaccāna, regarding those devas of pervasive pure radiance that are born in one realm, it can be said that one can know their relative superiority, their degrees of subtlety." Venerable Kaccāna the Real asked further:

Venerable Anuruddha, regarding those devas of pervasive pure radiance that are born in one realm, what is the cause, what is the reason that one can know their relative superiority, their degrees of subtlety? Venerable Anuruddha replied:

Division 7

Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. [Yet] he has not fully made an end of sloth-and-torpor, he has not well pacified restlessness-and-worry. At a later time, when his body breaks up at death, he is reborn among the devas of pervasive pure radiance. On being reborn [there], his radiance is not fully pure. Venerable Kaccāna, it is just like a lamp that burns in dependence on oil and a wick. If there are impurities in the oil and the wick is not pure, the light that arises in dependence on this lamp will not be bright and pure.84 In the same way, Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance, [yet] he has not fully made an end of sloth-andtorpor, he has not well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance. After being reborn [there] his radiance is not fully pure. Again, Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. He has fully made an end to sloth-and-torpor, and he has well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance. After being reborn [there] his radiance is fully pure.

Venerable Kaccāna, it is just like a lamp that burns in dependence on oil and wick. If there are no impurities in the oil and the wick is also fully pure, the light that arises in dependence on this lamp will be fully bright and pure. In the same way, Venerable Kaccāna, suppose that a renunciant or brahmin, staying in a forest area, goes to the base of a tree in an empty quiet place. Through mental resolve he achieves pervasion of the heaven of pervasive pure radiance. He has fully made an end of sloth-and-torpor, and he has well pacified restlessness-and-worry. When his body breaks up at death he is reborn among the devas of pervasive pure radiance. After being reborn [there] his radiance is fully pure.

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80. The Discourse on Cloth for Robes

The Madhyama Āgama (Middle-length Discourses), Volume II Venerable Kaccāna, this is the cause, this is the reason why, regarding those devas of pervasive pure radiance that are born in one realm, one can know their relative superiority, their degrees of subtlety. Why is that? It is due to the relative superiority of their minds when they were human beings. In their development there were degrees of refinement or crudeness. Because of the degrees of refinement or crudeness in their development, human beings have degrees of superiority. Venerable Kaccāna, the Worldhonored One has also explained the relative superiority among human beings in this way.

Then Venerable Kaccāna the Real spoke in praise [of Anuruddha] to Chamberlain Isidatta: It is well, it is well, Chamberlain! You have greatly benefited us. Why is that? You first asked Venerable Anuruddha about the existence of higher devas. We had never before heard from Venerable Anuruddha such an explanation of these devas, namely that these devas exist and that these devas are like this.85

Then Venerable Anuruddha said:

Venerable Kaccāna, there are many such devas. [Even] this sun and moon, which are of such great supernormal power and such great and mighty virtue, such great merit, such great divine might, yet their brilliance is not equal to the brilliance [of the devas] I have personally met, with whom I have exchanged greetings and conversed, and from whom I have received responses. Yet I have never before given such an explanation of these devas, namely that these devas exist and that these devas are like this. At that time, Chamberlain Isidatta, understanding that the discussion of those venerable ones was finished, rose from his seat and personally brought water for washing. With his own hands he prepared assorted pure and tasty dishes to eat, savor, and digest, making sure there was enough to eat. After [Venerable Anuruddha] had finished eating, put aside his bowl, and washed his hands, [Chamberlain Isidatta] took a low seat and sat to one side to listen to the Dharma. When Chamberlain Isidatta had sat down, Venerable Anuruddha taught him the Dharma, exhorting and inspiring him, fully delighting 86

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him. Having taught [Chamberlain Isidatta] the Dharma with countless skillful means, having exhorted and inspired him, and fully delighted him, [Venerable Anuruddha] rose from his seat and departed.

Thus spoke the venerable Anuruddha. Having heard what Venerable Anuruddha said, Chamberlain Isidatta and the monks were delighted and received it respectfully.86

80. The Discourse on

Cloth for Robes

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

At that time Venerable Anuruddha was also at Sāvatthī, staying on a mountain crag with sāla trees. Then, when the night was over, at dawn, Venerable Anuruddha put on his robes, took his bowl, and entered Sāvatthī to beg for almsfood. At dawn Venerable Ānanda also put on his robes, took his bowl, and entered Sāvatthī to beg for almsfood.

Venerable Anuruddha saw that Venerable Ānanda was also going to beg for almsfood. Having seen him, he said, "Venerable Ānanda, you should know that my three robes have become rough, faded, and worn out. Venerable friend, now could you invite the monks to make robes for me?" Venerable Ānanda accepted Venerable Anuruddha's request by remaining silent. Then, when Venerable Ānanda had completed begging for alms and after he had partaken of the midday meal, he put away his robe and bowl and washed his hands and feet. With a sitting mat over his shoulder and holding a door key in his hand, he went from hut to hut and said to each monk he visited, "Venerable one, come to the mountain crag with sāla trees to make robes for Venerable Anuruddha."

Then the monks, having heard what Venerable Ānanda said, all went to the mountain crag with sāla trees to make robes for Venerable Anuruddha. Then the World-honored One saw Venerable Ānanda going from hut to hut with a door key in his hand. Having seen him, he asked, "Ānanda, in regard to what matter are you going from hut to hut with a door key in your hand?" Venerable Ānanda said, "World-honored One, I have just now asked the monks to make robes for Venerable Anuruddha."

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The Madhyama Āgama (Middle-length Discourses), Volume II The World-honored One said, "Ānanda, why did you not ask the Tathāgata to [help] make robes for the monk Anuruddha?"

Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said, "May the World-honored One come to the mountain crag with sāla trees to make robes for Venerable Anuruddha." The World-honored One accepted Venerable Ānanda's invitation by remaining silent. Then the World-honored One, in the company of Venerable Ānanda, went to the mountain crag with sāla trees. Spreading out his sitting mat, he sat down in front of the company of monks. At that time, on the mountain crag with sāla trees there were eight hundred monks seated together with the World-honored One to make robes for Venerable Anuruddha. At that time Venerable Mahāmoggallāna was also among the assembly. Then the World-honored One said, "Moggallāna, I can spread out the cloth and cut it to size for Anuruddha, then cut it into pieces, stitch them together, and sew it up."

At that time Venerable Mahāmoggallāna rose from his seat, arranged his robe to bare one shoulder, and, extending his hands with palms joined toward the Buddha, said to the World-honored One, "May the World-honored One spread out the cloth and cut it to size for Venerable Anuruddha. The monks will then cut it into pieces, stitch them together, and sew them up." Then the World-honored One spread out the cloth and cut it to size for Venerable Anuruddha. The monks together cut it into pieces, stitched them together, and sewed them up. In a single day they completed three robes for Venerable Anuruddha.

At that time, when the World-honored One knew that the three robes for Venerable Anuruddha had been completed, he said, "Anuruddha, address the monks on the nature of the cloth for robes (kaṭhina) [and of the one who will wear it]. I have a backache now and wish to rest a little." Venerable Anuruddha replied, "Yes, World-honored One." Then the World-honored One folded his outer robe into four and placed it on a bed, folded the inner robe to use as a pillow, and lay down on his right side, one foot upon the other, arousing the perception of light, establishing right mindfulness and right comprehension, constantly keeping in mind the thought of rising again.

At that time Venerable Anuruddha addressed the monks: 88

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Venerable friends, when I had not yet gone forth to train in the path, I had [already] become weary of birth, old age, disease, death, sorrow and distress, weeping and lamentation, and I aspired to abandon this great mass of dukkha. Venerable friends, having become weary, I had this contemplation: "The household life is confined, a dusty place; going forth to train in the path is [like] emerging into a vast open space. Now for me at home, chained with [such] chains, it is not possible to completely devote my life to the practice of the holy life. Let me forsake my wealth, little or much, forsake my relatives, few or many, shave off my beard and hair, don the yellow robe and, out of faith, leave the home life and become homeless to train in the path."

Venerable friends, at a later time I abandoned my wealth, little or much, left behind my relatives, few or many, shaved off my beard and hair, donned the yellow robe and, out of faith, left the home life and became homeless to train in the path. Venerable friends, having gone forth to train in the path, having forsaken family life, I received the training of monkhood. I practiced the precepts and guarded [against breaking] the code of rules. I also carefully maintained proper conduct and etiquette, always fearing the slightest fault, upholding the training in the precepts. Venerable friends, I abstained from killing, having abandoned killing. I had discarded sword and club, I had a sense of shame and scruple, and a mind of loving-kindness and compassion, [wishing to] benefit all [beings], including insects. I purified my mind with regard to killing living beings. Venerable friends, I abstained from taking what was not given, having abandoned taking what was not given. I took [only] what was given, delighting in taking [only] what was given. I always liked to give generously, rejoicing in nonstinginess and not expecting any reward. I purified my mind with regard to taking what was not given.

Venerable friends, I abstained from sexual activity, having abandoned sexual activity. I diligently cultivated the practice of celibacy, and energetically [maintained this] immaculate conduct, pure, without defilement, free from sensual desires, having abandoned sexual desires. I purified my mind with regard to sexual activity.

Venerable friends, I abstained from false speech, having abandoned false speech. I spoke the truth, delighting in the truth, unshakably established 89

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in the truth, being completely trustworthy, not deceiving [anyone in] the world. I purified my mind with regard to false speech. Venerable friends, I abstained from divisive speech, having abandoned divisive speech. I did not engage in speech that was divisive and that would harm others. Hearing something from this person, I did not tell it to that person in order to harm this person; hearing something from that person, I did not tell it to this person in order to harm that person. I wished to unite those that were divided, delighting in their unity. I did not create factions, did not delight in or praise factions. I purified my mind with regard to divisive speech.

Venerable friends, I abstained from harsh speech, having abandoned harsh speech. Whatever speech there is that is rough and rude in tone, that sounds offensive and grates on the ear, that people neither enjoy nor desire, that causes others suffering and vexation, and that does not lead to calmness—such speech I had abandoned. Whatever speech there is that is pure, peaceful, gentle, and beneficial, that is pleasant to the ear and [easily] enters the mind, that is enjoyable and desirable, that gives others happiness, speech endowed with meaning, that does not make others afraid, and that leads to calmness in others—such [kinds of] speech I spoke. I purified my mind with regard to harsh speech. Venerable friends, I abstained from frivolous speech, having abandoned frivolous speech. I spoke at the [proper] time, I spoke what is true, what is Dharma, what is meaningful, what is peaceful. Delighting in speech that is peaceful and of the type that is at the proper time and in the proper way, I would teach well and admonish well. I purified my mind with regard to frivolous speech.

Venerable friends, I abstained from earning profits, having abandoned earning profits. I had discarded weights and measures and did not accept goods [on commission], I did not bind people [with debts], I did not try to cheat with measures, nor did I deceive others for the sake of some small profit. I purified my mind with regard to earning profits. Venerable friends, I abstained from accepting widows or girls, having abandoned accepting widows or girls. I purified my mind with regard to accepting widows or girls.

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Venerable friends, I abstained from accepting male or female slaves, having abandoned accepting male or female slaves. I purified my mind with regard to accepting male or female slaves.

Venerable friends, I abstained from accepting elephants, horses, cattle, or sheep, having abandoned accepting elephants, horses, cattle, or sheep. I purified my mind with regard to accepting elephants, horses, cattle, or sheep. Venerable friends, I abstained from accepting chickens or swine, having abandoned accepting chickens or swine. I purified my mind with regard to accepting chickens or swine.

Venerable friends, I abstained from accepting farmland or marketplaces, having abandoned accepting farmland or marketplaces. I purified my mind with regard to accepting farmland or marketplaces.

Venerable friends, I abstained from accepting uncooked rice, wheat, or legumes, having abandoned accepting uncooked rice, wheat, or legumes. I purified my mind with regard to accepting uncooked rice, wheat, or legumes. Venerable friends, I abstained from alcoholic beverages, having abandoned alcoholic beverages. I purified my mind with regard to alcoholic beverages.

Venerable friends, I abstained from [reclining on] high and wide beds, having abandoned [reclining on] high and wide beds. I purified my mind with regard to high and wide beds.

Venerable friends, I abstained from [using] flower garlands, necklaces, perfumes, and cosmetics, having abandoned [using] flower garlands, necklaces, perfumes, and cosmetics. I purified my mind with regard to flower garlands, necklaces, perfumes, and cosmetics.

Venerable friends, I abstained from singing, dancing, and acting, and from going to see or hear [singing, dancing, and acting]; I had abandoned singing, dancing, and acting, and [abandoned] going to see or hear [singing, dancing, and acting]. I purified my mind with regard to singing, dancing, and acting, and [with regard to] going to see or hear [singing, dancing, and acting].

Venerable friends, I abstained from accepting gold and silver, having abandoned accepting gold and silver. I purified my mind with regard to accepting gold and silver.

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The Madhyama Āgama (Middle-length Discourses), Volume II Venerable friends, I abstained from eating after noon, having abandoned eating after noon. I took a single meal [each day], not eating at night, training in eating [only] at the [proper] time. I purified my mind with regard to eating after noon.

Venerable friends, having accomplished this noble aggregate of virtue, I further trained in supreme contentment, taking robes [only] to cover my body, taking [only enough] food to sustain the physical body. Wherever I went, I took [just] robes and bowl with me, without concern or longing. Just as a wild goose flies through the air with [only] its two wings, venerable friends, I was like that, wherever I went, taking [just] robes and bowl with me, without concern or longing.

Venerable friends, having accomplished this noble aggregate of virtue and this supreme contentment, I further trained in guarding the senses. Always mindful of stopping thoughts of desire, with clear understanding, successfully guarding the mind through mindfulness, I constantly aroused right comprehension. On seeing a form with the eyes I did not grasp at its appearance, nor did I savor the form. That is to say, for the sake of restraint I guarded the eye faculty so that no covetousness or sorrow, evil and unwholesome states, would arise in the mind. To that end I guarded the eye faculty.

In the same way, on [hearing a sound] with the ears, . . . [smelling an odor] with the nose, . . . [tasting a flavor], with the tongue . . . [experiencing a tangible] with the body, . . . coming to know a mental object with the mind, I did not grasp at its appearance nor did I savor the mental object. That is to say, for the sake of restraint I guarded the mind faculty so that no covetousness or sorrow, evil and unwholesome states, would arise in the mind. To that end I guarded the mind faculty.

Venerable friends, having accomplished this noble aggregate of virtue, this supreme contentment, and this guarding of the senses, I further trained in right comprehension when going out or coming in, contemplating and distinguishing well when bending or stretching [my limbs], when lowering or raising [my head]; with orderly manner and appearance, I properly carried the outer robe, the other robes, and the bowl; when walking, standing, sitting, and reclining, when going to sleep or waking up, when speaking or keeping silent, I always had right comprehension.

Division 7

Venerable friends, having accomplished this noble aggregate of virtue, this supreme contentment, this guarding of the senses, and this right comprehension when going out or coming in, I further trained in dwelling alone in seclusion. I stayed in a forest area, or at the base of a tree in an empty peaceful place, in a mountain cave, on a heap of straw in an open place, in the midst of a forest, or in a cemetery.

Venerable friends, staying in a forest, or having gone to the base of a tree in an empty peaceful place, I spread out my sitting mat and sat down cross-legged, body erect. With right mental aspiration and undivided mindfulness, I abandoned and removed covetousness. With my mind free from agitation, on seeing others' wealth and requisites of living, I did not give rise to covetousness, did not wish "May I get it!" I purified my mind with regard to covetousness. In the same way I abandoned ill-will, . . . slothand-torpor, . . . restlessness-and-worry , . . . doubt, overcoming delusion, becoming free from vacillation in regard to wholesome states. I purified my mind with regard to doubt.

Venerable friends, when I had abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desires, secluded from evil and unwholesome states, . . . up to . . . dwell having attained the fourth absorption.

Venerable friends, having thus attained concentration, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in the realization of supernormal powers.

Venerable friends, I attained immeasurable supernormal powers— namely, being one, I became many; being many, I became one [again]. Being one, I remained one, possessed of knowledge and vision. I passed unhindered through stone walls as if passing through space. I dived into the earth as if it were water; I walked on water as if it were earth. Seated cross-legged, I ascended into space like a bird. With my hand I touched and stroked the sun and the moon, which are of such great supernormal power, such great and mighty virtue, such great merit, such great divine might. With my [mental] body I reached as far as the Brahmā world. Venerable friends, having attained concentration in this way, with a mind that is purified and without defilement, without affliction, malleable, 93

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well steadied, a mind that has attained imperturbability, I trained in and realized the supernormal knowledge of the divine ear. Venerable friends, with the divine ear I heard sounds made by human and non-human beings, near and far, subtle and not subtle.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that has attained imperturbability, I trained in and realized the supernormal knowledge of the minds of others. Venerable friends, through the knowledge of the minds of others I knew the minds of others as they really are: how other beings think, intend, do, and act. I knew a mind with desire as a mind with desire, as it really is; I knew a mind without desire as a mind without desire, as it really is, . . . a mind with hatred, . . . without hatred, . . . with delusion, . . . without delusion, . . . defiled, . . . undefiled, . . . contracted, . . . distracted, . . . superior, . . . inferior, . . . narrow, . . . expansive, . . . developed, . . . undeveloped, . . . concentrated, . . . unconcentrated; . . . I knew an unliberated mind as an unliberated mind, as it really is; I knew a liberated mind as a liberated mind, as it really is.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of recollection of past lives. Venerable friends, I recalled countless lives I had traversed in the past, with their activities and appearances: one birth, two births, a hundred births, a thousand births, eons of [world] contraction, eons of [world] expansion, countless eons of [world] contraction and expansion. [I recalled:] "[I was] that living being named So-and-so; in that former life I went through those experiences; I was [once] born there, with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this. Dying here, I was reborn there; dying there, I was reborn here. I was reborn here with this family name and this given name; I had this type of life and this type of food and drink; I experienced this type of pleasure and pain; my life span was like this, I survived this long, and my life ended like this." 94

Division 7

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of birth and death. Venerable friends, with the divine eye, which is purified and surpasses human [vision], I saw beings as they died and were reborn. [I saw them reborn] as handsome or ugly, superior or inferior, coming and going between good and bad realms of existence, in accordance with the [previous] deeds of those living beings. This I saw as it really is. If these living beings engaged in evil bodily conduct, evil verbal and mental conduct; if they reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body after death, [they] certainly go to a bad realm of existence, being reborn in hell.

If, [however,] these living beings engaged in good bodily conduct, good verbal and mental conduct, if they did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking up of the body after death, [they] certainly go to a good realm of existence, ascending to be reborn in heaven.

Venerable friends, having attained concentration in this way, with a mind purified and without defilement, without affliction, malleable, well steadied, with a mind that had attained imperturbability, I trained in and realized the supernormal knowledge of the destruction of the taints. Venerable friends, I knew dukkha as it really is, knew the arising of dukkha, . . . knew the cessation of dukkha, . . . and knew the path to the cessation of dukkha, as it really is. I knew the taints as they really are, knew the arising of the taints, . . . knew the cessation of the taints, . . . and knew the path to the cessation of the taints as it really is. Knowing like this, seeing like this, my mind was liberated from the taint of sensual desire, from the taint of existence and from the taint of ignorance. It being liberated, I knew it was liberated. I understood 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." 95

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Venerable friends, if a monk transgresses against the precepts, breaks the precepts, falls short of the precepts, violates the precepts, defiles the precepts, blackens the precepts; and if relying on the precepts, established in the precepts, using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is impossible.

Venerable friends, it is as if not far from a village there is a viewing tower surmounted by a pavilion, and inside the tower a ladder with ten or twelve rungs had been set up. If a person comes along wanting to ascend to that pavilion, then if he does not mount the first rung of the ladder, desiring instead to [directly] mount the second rung, that is impossible. If he does not mount the second rung of the ladder, desiring instead to [directly] mount the third or fourth rung to ascend to the pavilion, that too is impossible.

In the same way, venerable friends, if a monk transgresses against the precepts, breaks the precepts, falls short of the precepts, violates the precepts, defiles the precepts, blackens the precepts; and if relying on the precepts, established in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is impossible.

Venerable friends, if a monk does not transgress against the precepts, break the precepts, fall short of the precepts, violate the precepts, defile the precepts, or blacken the precepts; and if relying on the precepts, established in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is certainly possible.

Venerable friends, it is as if, not far from a village there is a viewing tower surmounted by a pavilion, and inside the tower a ladder with ten or twelve rungs had been set up. If a person comes along wanting to ascend to that pavilion, then if he mounts the first rung of the ladder, and then wishes to mount the second rung, that is certainly possible. And if, having mounted the second rung, he wishes to mount the third rung, and then the fourth, to ascend to the pavilion, that is certainly possible. In the same way, venerable friends, if a monk does not transgress against the precepts, break the precepts, fall short of the precepts, violate 96

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the precepts, defile the precepts, or blacken the precepts; and if relying on the precepts, established in the precepts, and using the precepts as his ladder he wishes to ascend to the hall of unsurpassable wisdom, to the pavilion of the true Dharma, that is certainly possible. Venerable friends, relying on the precepts, established in the precepts, using the precepts as my ladder, I ascended to the hall of unsurpassable wisdom, to the pavilion of the true Dharma and, with little effort, I observed the thousand worlds.

Venerable friends, it was just as a man with [good] eyesight might stand on top of a tall building and, with little effort, observe the ground below, seeing a thousand earthen bricks.87

In the same way, venerable friends, relying on the precepts, established in the precepts, using the precepts as my ladder, I ascended to the hall of unsurpassable wisdom, to the pavilion of the true Dharma and, with little effort, I observed the thousand worlds.

Venerable friends, [for me to try] to hide these six supernormal knowledges would be like using a palm leaf [to try] to hide a king's great elephant, or his seven treasures, let alone eight of them.

Venerable friends, if [anyone] has doubts about my realization of the supernormal powers, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the divine ear, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the minds of others, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of recollection of past lives, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of birth and death, let him ask about it. I shall reply. Venerable friends, if [anyone] has doubts about my realization of the supernormal knowledge of the destruction of the taints, let him ask about it. I shall reply. Then Venerable Ānanda said:

Venerable Anuruddha, on this mountain crag with sāla trees there are eight hundred monks sitting together with the World-honored One in their midst, to make robes for Venerable Anuruddha. If [anyone] has doubts 97

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