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The Madhyama Āgama (Middle-Length Discourses) Volume II

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81. The Discourse on Mindfulness of the Body

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The Madhyama Āgama (Middle-length Discourses), Volume II about Venerable Anuruddha's realization of the supernormal powers, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha's realization of the supernormal knowledge of the divine ear, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha's realization of the supernormal knowledge of the minds of others, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha's realization of the supernormal knowledge of recollection of past lives, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha's realization of the supernormal knowledge of birth and death, let him ask about it. Venerable Anuruddha will reply. If [anyone] has doubts about Venerable Anuruddha's realization of the supernormal knowledge of the destruction of the taints, let him ask about it. Venerable Anuruddha will reply.

However, we have for a long time known, in our minds, the mind of Venerable Anuruddha—namely that Venerable Anuruddha is of great supernormal power, great and mighty virtue, great merit, great divine might. By then the World-honored One's affliction had ceased and he was at ease, so he rose and sat cross-legged. Having sat up, the World-honored One praised Venerable Anuruddha:

It is well, it is well, Anuruddha! It is excellent, Anuruddha, how you have addressed the monks on the nature of the cloth for robes [and of the one who will wear it]. Anuruddha, address the monks again on the nature of the cloth for robes [and of the one who will wear it]! Anuruddha, address the monks frequently on the nature of the cloth for robes [and of the one who will wear it]!

Then the World-honored One said to the monks:

Monks, receive the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Recite the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Bear well in mind the [teaching] on the nature of the cloth for robes [and of the one who will wear it]! Why is that? The [teaching] on the nature of the cloth for robes [and of the one who will wear it] is connected with the Dharma. This is a basis of the holy 98

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life, which leads to attainment, which leads to awakening, which leads to nirvana. A clansman who has shaved off his beard and hair, donned the yellow robes, and out of faith left home life, becoming homeless to train in the path, should attentively receive the [teaching] on the nature of the cloth for robes [and of the one who will wear it] and bear them well in mind. Why is that? Because I do not see any monk in the past for whom such a robe was made who was like the monk Anuruddha. Nor do I see in the future or at present any monk for whom such a robe will be made or is being made, as it is for the monk Anuruddha. Why is that? Because now 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. In this respect, the monk Anuruddha is of great supernormal power, of great and mighty virtue, of great merit, of great divine might. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha and the [other] monks were delighted and received it respectfully. 81. The Discourse on

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Thus have I heard. At one time the Buddha, who was wandering in Aṅga country with a great company of monks, went toward Āpaṇa, the dwellingplace of Keṇiya [the fire-worshiper]. Then, when the night was over, at dawn, the World-honored One put on his robes, took his bowl, and entered Āpaṇa to beg for almsfood. After having partaken of the midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into a forest. Entering the forest, he went to the base of a tree, spread his sitting mat, and sat down cross-legged.

At that time, after the midday meal, many monks were sitting together in the assembly hall discussing this topic:

Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has 99

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The Madhyama Āgama (Middle-length Discourses), Volume II declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit. At that time the World-honored One, sitting in meditation, with the purified divine ear that surpasses that of human beings, heard the monks sitting together in the assembly hall after the midday meal, discussing this topic: Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit. Having heard this, in the afternoon the World-honored One rose from sitting in meditation, approached the assembly hall, and sat before the sangha of monks on a seat that had been prepared. Then the World-honored One said to the monks, "What topic have you been discussing? For what topic are you sitting together in the assembly hall?"

Then the monks replied:

World-honored One, we monks have been sitting together in the assembly hall after the midday meal discussing this topic: "Venerable friends, it is marvelous, it is very special how the World-honored One has explained the cultivation of mindfulness of the body, making much of it by thorough knowledge, thorough contemplation, thorough cultivation, and thoroughly guarding it, as something with which to be well endowed, to be practiced well with a unified mind. The Buddha has declared such mindfulness of the body to bring great fruits: the gaining of vision and the possession of the vision that sees the highest benefit."

World-honored One, this is the topic that we have been discussing. It is for this topic that we have been sitting together in the assembly hall. The World-honored One said again to the monks, "How did I explain that the cultivation of mindfulness of the body, making much of it, will bring great fruits?"

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Then, the monks 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 it! Having heard it, we will come to know its meaning fully.

The Buddha said, "Listen closely and pay proper attention! I shall explain its meaning to you." Then the monks listened to receive instruction. The Buddha said:89

How does a monk cultivate mindfulness of the body? When walking, a monk knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when falling asleep, he knows he is falling asleep; when waking up, he knows he is waking up; when falling asleep or waking up, he knows he is falling asleep or waking up.90

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Again, a monk cultivates mindfulness of the body [as follows]. When evil and unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome states.93 It is just as a carpenter or a carpenter's apprentice might apply an inked string to a piece of wood [to mark a straight line] and then trims the wood with a sharp adze to make it straight.94 In the same way, when evil unwholesome thoughts arise a monk controls, abandons, eradicates, and stops them by recollecting wholesome states.

It is just as two strong men might seize a weak man and, turning him this way and that, beat him up as they wish. In the same way, with teeth clenched and tongue pressed against his palate, a monk uses [his own will-power] to control his mind, to control, abandon, eradicate, and stop [evil thoughts]. In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of breathing in and knows he is mindful of breathing in; he is mindful of breathing out and knows he is mindful of breathing out. When breathing in long, he knows he is breathing in long; when breathing out long, he knows he is breathing out long. When breathing in short, he knows he is breathing in short; when breathing out short, he knows he is breathing out short.

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He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily activities when breathing in; he trains in calming <bodily> activities when breathing out.95

It is just as when a bath attendant, having filled a vessel with bathing powder, mixes it with water and kneads it so that no part [of the powder] is not completely drenched and pervaded with water. In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of seclusion, so that no part within his body is not pervaded by rapture and pleasure born of seclusion.

It is just like a mountain spring that is full and overflowing with clear, clean water; water coming from any of the four directions cannot enter it, with the springwater welling up from the bottom on its own, flowing 555c

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The Madhyama Āgama (Middle-length Discourses), Volume II out and flooding the surroundings, completely drenching and pervading every part of the mountain. In the same way, a monk completely drenches and pervades his body with rapture and pleasure born of concentration, so that no part within his body is not pervaded by rapture and pleasure born of concentration.

In this way a monk, however he acts with his body, he knows it as [described] above as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption], so that there is no part within his body that is not pervaded by pleasure born of the absence of rapture. It is just like when a blue, red, or white lotus that is born in the water and has come to full growth in the water, remains submerged in water, with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by water], with no part that is not pervaded by it. In the same way, a monk completely drenches and pervades his body with pleasure born of the absence of rapture so that no part within his body is not pervaded by pleasure born of the absence of rapture.

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[experienced in the fourth absorption], so that no part within his body is not pervaded by mental purity.

In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk is mindful of the perception of light (ālokasaññā), properly taking hold of it, properly retaining it, and recollecting it properly with mindfulness, [so that he perceives that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way he develops an undistorted and undefiled state of mind that is bright and clear, a state of mind totally unobscured by impediments.98 In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilement from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. A monk properly grasps the reviewing sign,99 recollecting it properly with mindfulness. It is just as a person who is seated might contemplate another person who is lying down, or one who is lying down might contemplate another person who is seated. In the same way, a monk properly grasps the reviewing sign, recollecting it properly with mindfulness. In this way a monk, however he acts with his body, he knows it as [described] above as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. 105

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Again, a monk cultivates mindfulness of the body [as follows]. A monk contemplates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] "Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine."

It is just as a person endowed with eyesight, on seeing a container full of various seeds, can clearly distinguish them all, identifying [the vaious seeds] as rice seeds, millet seeds, barley, wheat, hemp seeds, sesame seeds, beans, turnip seeds, and mustard seeds.100 In the same way, a monk contemplates this body from head to foot, according to its position and its attractive and repulsive [qualities], [seeing it] as full of various kinds of impurities, [reflecting:] "Within this body [of mine] there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large and small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine."

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he compares himself to [the skeleton]: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]." In this way a monk, however he acts with his body, he knows it as [described] above, as it really is. In this way, dwelling in a secluded spot, with a mind free from indolence, practicing energetically, he removes any defilements from the mind and attains concentration of the mind. Having attained concentration of the mind, he knows [the body] as [described] above, as it really is. This is how a monk cultivates mindfulness of the body. Again, a monk cultivates mindfulness of the body [as follows]. Just as he has previously seen [bones] in a charnel ground, a monk [recollects] disconnected bones scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, a skull, all in different places. Seeing this, he compares his own body to [the bones]: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]."

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If mindfulness of the body is cultivated like this, made much of like this, then all wholesome states—that is, states that pertain to awakening (bodhipakkhiya)—are comprised in it. Whatever state of mind he has resolved [to attain] reaches completion. It is comparable to the great ocean: all small rivers are ultimately contained in the ocean. If mindfulness of the body is cultivated like this, made much of it like this, then all wholesome states are comprised in it, that is, the states that pertain to awakening. If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body.103

It is just as if there is an empty waterpot placed firmly upright on the ground, and someone brings water and pours it into the pot. What do you think, monks: under these circumstances, would the pot accommodate the water?

The monks replied:

World-honored One, it would accommodate it. Why is that? Because [the pot] is empty, without water, and standing firmly upright on the ground, it will certainly accommodate [the water].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, in seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body. If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if there were a water pot full of water, placed firmly upright on the ground, and someone brings water and pours it into the pot. What 109

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do you think, monks, under these circumstances, would the pot accommodate [more] water? The monks replied:

World-honored One, it would not. Why is that? Because [the pot] is [already] full of water, standing firmly upright on the ground, so it will certainly not accommodate [any more water].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body. It is just as if a strong man were to throw a big heavy stone at a mass of wet mud. What do you think, monks, would [the stone] penetrate the mud?

The monks replied:

[The stone] would penetrated [the mud], World-honored One. Why is that? The mud is wet and the stone is heavy; therefore [the stone] will certainly penetrated [the mud].

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra, the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body.

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If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if a strong man were to throw a light ball made of hair at a straight door. What do you think, monks, would [the ball of hair] penetrate [the door]?

The monks replied:

The [ball of hair] would not penetrate [the door], World-honored One. Why is that? The ball made of hair is light and malleable, while the door is standing straight,104 therefore [the ball of hair] will certainly not penetrate [the door].

The Buddha said:

If there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, then Māra the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body. It is just as if someone who needed to make a fire used a piece of dry wood as a base and to drill it with a dry drill. What do you think, monks, would that person get fire in this way?

The monks replied, "He would get [fire], World-honored One. Why is that? Because he uses a dry drill to drill that dry wood base, he will certainly get [fire]."

[The Buddha said:]

In the same way, if there are renunciants and brahmins who have not properly established mindfulness of the body, who dwell with a narrow mind, 111

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The Madhyama Āgama (Middle-length Discourses), Volume II then Māra the Evil One, on seeking an opportunity with them, will certainly get it. Why is that? Because those renunciants and brahmins lack mindfulness of the body. If there are renunciants and brahmins who have properly established mindfulness of the body, who dwell with a boundless mind, then Māra, the Evil One, on seeking an opportunity with them, will in the end not get it. Why is that? Because those renunciants and brahmins do not lack mindfulness of the body.

It is just as if someone needing fire used moist wood as a base and drilled it with a moist drill. What do you think, monks, would that person get fire in this way?

The monks replied, "He will not get [fire], World-honored One. Why is that? Because he used a moist drill to drill moist wood, he will not get [fire]." [The Buddha said:]

Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring eighteen benefits.106 What are the eighteen? A monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies, fleas, being assailed by wind and sun, being verbally abused, and being beaten with sticks—he is able to endure [all of this]. [Even if] his body suffers disease causing such extreme pain that his life is coming to an end—whatever is unpleasant, he is able to endure it all. This is reckoned the first benefit of cultivating mindfulness of the body like this, making much of it like this. Again, a monk is able to tolerate discontent; if discontent arises his mind does not become stuck in it. This is reckoned the second benefit of cultivating mindfulness of the body like this, making much of it like this. Again, a monk is able to tolerate fear; if fear arises his mind does not become stuck in it. This is reckoned the third benefit of cultivating mindfulness of the body like this, making much of it like this. 112

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Again, in a monk the three [kinds of] unwholesome thoughts may arise—thoughts of desire, thoughts of anger, and thoughts of harming. If these three [kinds of] unwholesome thoughts arise, his mind does not become stuck in them. This is reckoned the fourth benefit of cultivating mindfulness of the body like this, making much of it like this.107 Again a monk, secluded from sensual desires, secluded from evil and unwholesome states, . . . up to dwells having attained the fourth absorption. This is reckoned the fifth, . . . up to the eighth benefit of cultivating mindfulness of the body like this, making much of it like this.108 Again, a monk, through the elimination of three fetters, attains streamentry. He will not fall into evil conditions and is assured of progress toward full awakening within at most seven more existences. Having gone through seven more existences [at most] in the heavenly or human realms,109 he will attain the end of dukkha. This is reckoned the ninth benefit of cultivating mindfulness of the body like this, making much of it like this. Again, a monk who has eliminated the three fetters reduces sensual passion, anger, and ignorance, and attains once-returning. Having passed through one more existence in a heavenly or human realm, he will attain the end of dukkha. This is reckoned the tenth benefit of cultivating mindfulness of the body like this, making much of it like this. Again, a monk who has eliminated the five lower fetters will be reborn in another realm and there attain final nirvana, having attained the condition of nonreturning, not coming back to this world. This is reckoned the eleventh benefit of cultivating mindfulness of the body like this, making much of it like this.

Again, a monk attains the peaceful liberations that transcend form, having attained the formless, and with the appropriate concentration dwells having directly realized them. This is reckoned the twelfth benefit of cultivating mindfulness of the body like this,110 making much of it like this. Again, a monk acquires the supernormal powers, the divine ear, the knowledge of others' minds, the knowledge of former lives, and the knowledge of the birth and death [of beings]. [These are reckoned the thirteenth, fourteenth, fifteenth, sixteenth, and seventeenth benefits.] [Again, a monk,] by employing wisdom and insight, understands the taints and eradicates them. Through having eradicated all the taints, he 113

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82. The Discourse on [Hearing the Sound of] Crickets

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The Madhyama Āgama (Middle-length Discourses), Volume II attains the taintless liberation of the mind and liberation by wisdom, knowing and realizing it by himself here and now; and he dwells having personally realized, 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!" This is reckoned the eighteenth benefit of cultivating mindfulness of the body like this, making much of it like this.

Cultivating mindfulness of the body like this, making much of it like this, should be understood to bring these eighteen benefits. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Bamboo Grove in the Squirrels' Sanctuary.

At that time, after the midday meal, many monks were sitting together in the assembly hall for some small matter. They wished to settle a matter of disagreement, namely, to discuss the Dharma and discipline, the teachings of the Buddha. At that time the monk Citta Hatthisāriputta was among the assembly. Then, while many of the monks were discussing the Dharma and the discipline, the teachings of the Buddha, the monk Citta Hatthisāriputta kept interrupting without waiting until those monks had finished what they were saying about the Dharma, being disrespectful and inconsiderately questioning those highly regarded elder monks. At that time Venerable Mahākoṭṭhita was among the assembly. Then Venerable Mahākoṭṭhita said to the monk Citta Hatthisāriputta: Venerable friend, you should know that when many monks are talking about the Dharma and discipline, the teachings of the Buddha, you should not interrupt. Only if the monks have completed what they have to say can you speak. You should be respectful and considerate in questioning the highly regarded elder monks. Do not be disrespectful or inconsiderate in questioning highly regarded elder monks."

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At that time all the close friends of the monk Citta Hatthisāriputta were among the assembly. Then the friends of the monk Citta Hatthisāriputta said to Venerable Mahākoṭṭhita:

Venerable Mahākoṭṭhita, you should not strongly reprimand the monk Citta Hatthisāriputta. Why is that? The monk Citta Hatthisāriputta is virtuous and learned. He may appear to be indolent but he is not conceited. Venerable Mahākoṭṭhita, the monk Citta Hatthisāriputta is capable of assisting the other monks from time to time [in their discussions]. At this the venerable Mahākoṭṭhita said to the close friends of the monk Citta Hatthisāriputta:

Venerable friends, one who does not possess the knowledge of the minds of others cannot arbitrarily declare who is right or wrong. Why is that? There may be a person who, when he is in the presence of the World-honored One and highly regarded elder companions in the holy life, acts with humility, with an endearing and reverential manner, well restrained and well controlled. At a later time, however, when he has left the presence of the World-honored One and the highly regarded elder companions in the holy life, he no longer acts with humility and with an endearing and reverential manner. He associates much with laypeople,112 makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, [such a monk] is just like an ox that has entered another's field. The guardian of the field catches it and ties it up with a rope or puts it inside a fence. Venerable friends, if someone were to say, "This ox will not again enter another's field," would that be correctly spoken? They replied:

No. Why is that? That ox might break or undo the rope with which it is bound, or it might break or get out of the fence within which it is kept and again enter another's field, just as before.

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[Mahākoṭṭhita said:]

[In the same way,] venerable friends, there may be a person who, when he is in the presence of the World-honored One and highly regarded elder companions in the holy life, acts with humility, with an endearing and reverential manner, well restrained and well controlled. At a later time, however, when he has left the presence of the World-honored One and the highly regarded elder companions in the holy life, he no longer acts with humility and with an endearing and reverential manner. He associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person.

Again, venerable friends, there may be a person who attains the first absorption. Having attained the first absorption, he remains satisfied with that and does not strive further, wishing to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like when there is a great rain and the village pond becomes full of water. Earlier one could see [in that pond] sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of waterdwelling creatures, as they went back and forth, moved about or remained still. Afterwards, when [the pond] is full of water, one can no longer see them. Venerable friends, if someone were to say, "In this village pond one will never again see sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of water-dwelling creatures as they go back and forth, move about, or remain still," would that be correctly spoken?113 116

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They replied:

No. Why is that? Elephants might drink from the pond; horses, camels, cows, donkeys, pigs, deer, or water buffalo might drink water from it. People might take water from it for their use, the wind might blow on it and the sun might dry it up. Even if one did not previously see [in that pond] sand, stones, vegetation, beetles, fish, turtles, toads, and all kinds of water-dwelling creatures, as they went back and forth, moved about or remained still, later, when the water has become diminished, one sees them again, just as before.

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the first absorption. Having attained the first absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the second absorption. Having attained the second absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like during a time of much rain, all of the dust at a crossroads becomes muddy.114 Venerable friends, if someone 117

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The Madhyama Āgama (Middle-length Discourses), Volume II were to say, "The mud at this crossroads will never dry out and will not become dust again," would that be correctly spoken?

They replied:

No. Why is that? Elephants may walk on this crossroads, or horses, camels, cows, donkeys, pigs, deer, water buffalo, or people may walk on this crossroads; the wind may blow on it or the sun may dry it out. [Once] the mud at the crossroads has dried out, it will again become dust." [Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the second absorption. Having attained the second absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the third absorption. Having attained the third absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like a lake [fed by] water from a mountain spring, which is clear and pure, with level shores, still, without fluctuation and without waves. Venerable friends, if someone were to say, "That lake 118

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[fed by] water from a mountain spring will never again fluctuate and will not [again] have any waves," would that be correctly spoken?115 They replied:

No. Why is that? A great wind may suddenly come from the eastern direction and blow on [surface of the] the water of that lake, stirring up waves. In the same way, a great wind may suddenly come from the southern direction, from the western direction, or from the northern direction and blow on the [surface of the] water of that lake, stirring up waves. [Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the third absorption. Having attained the third absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the fourth absorption. Having attained the fourth absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path.

Venerable friends, it is just like when a householder or a householder's son eats delicious food until he has had his fill. Earlier he wanted to eat 119

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The Madhyama Āgama (Middle-length Discourses), Volume II but now he no longer wishes to eat any more.116 Venerable friends, if someone were to say, "That householder or householder's son will never again want to get food," would that be correctly spoken?

They replied:

No. Why is that? That householder or householder's son will become hungry again overnight. [Even] if he earlier had no more use for food [having just eaten], later he will again want to get some.

[Mahākoṭṭhita said:]

In the same way, venerable friends, there may be a person who attains the fourth absorption. Having attained the fourth absorption, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person. Again, venerable friends, there may be a person who attains the signless concentration of the mind (animitta cetosamādhi). Having attained the signless concentration of the mind, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, it is just as when in a forest one may hear the sound of crickets. If the king or the king's senior ministers were to stay overnight in that forest, there would be the sound of elephants, horses, chariots, 120

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people walking, conchs, drums, narrow drums, side drums, dancing, singing, lutes, drinking, and eating. The sound of the crickets that could earlier be heard would no longer be audible. Venerable friends, if one were to say, "In this forest one will never again hear the sound of crickets," would that be correctly spoken?

They replied:

No. Why is that? Having stayed overnight, at dawn the king and the king's senior ministers will all return to their [respective] place. The sounds that one could hear of the elephants, horses, chariots, people walking, conchs, drums, narrow drums, side drums, dancing, singing, lutes, drinking, and eating, because of which one could not hear the sound of crickets, will have disappeared and one will hear [the crickets] again, just as earlier. [Mahākoṭṭhita said:]

In the same way, venerable friends, [there may be a person who] attains the signless concentration of the mind. Having attained the signless concentration of the mind, he remains satisfied with that and does not strive further with a wish to attain what has not yet been attained, to gain what has not been gained, to realize what has not been realized. At a later time, he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk. As he associates much with laypeople, makes fun, is conceited, and engages in various kinds of boisterous talk, desire arises in his mind. Desire having arisen in his mind, the body and the mind become passionate. The body and the mind being passionate, he abandons the moral precepts and stops [practicing] the path. Venerable friends, this is one type of person.

Then, not long after that, the monk Citta Hatthisāriputta abandoned the moral precepts and stopped [practicing] the path. The close friends of the monk Citta Hatthisāriputta, having heard that the monk Citta Hatthisāriputta had abandoned the moral precepts and stopped [practicing] the path, approached Venerable Mahākoṭṭhita. Having approached him, they said: Venerable Mahākoṭṭhita, did you have knowledge of the mind of the monk Citta Hatthisāriputta or did your know it in some other way? Why is that? 559b

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The Madhyama Āgama (Middle-length Discourses), Volume II The monk Citta Hatthisāriputta has just abandoned the moral precepts and stopped [practicing] the path.

Venerable Mahākoṭṭhita said to the close friends [of the monk Citta Hatthisāriputta]:

Venerable friends, it was bound to happen just like this. Why is that? Because [Citta Hatthisāriputta] did not know [things] as they really are, did not see [things] as they really are. Why is that? It is just because of not knowing things as they really are, not seeing [things] as they really are.117 Thus spoke the Venerable Mahākoṭṭhita. Having heard what Venerable Mahākoṭṭhita said, the monks were delighted and received it respectfully. 83. The Discourse on the

Drowsiness of a Highly

Regarded Elder118

Thus have I heard. At one time the Buddha, who was dwelling among the Bhaggas, was staying on Crocodile Hill in the Deer Park at Bhesakaḷā Grove. At that time Venerable Mahāmoggallāna, who was dwelling in the country of Magadha, was staying in the village of Kallavāḷamutta. Then Venerable Mahāmoggallāna, while sitting in meditation in a secluded and quiet place, was drowsing off. The World-honored One realized from afar that Venerable Mahāmoggallāna, sitting in meditation in a secluded and quiet place, was drowsing off. Having realized this, the World-honored One entered an appropriate concentration such that, by means of this appropriate concentration, just as [easily and swiftly] a strong man might bend or stretch his arm, he disappeared from the Deer Park at Bhesakaḷā Grove on Crocodile Hill among the Bhaggas and appeared before Venerable Mahāmoggallāna in the village of Kallavāḷamutta in the country of Magadha.

Then the World-honored One emerged from [the state of] concentration and said, "Mahāmoggallāna, you are stuck in drowsiness. Mahāmoggallāna, you are stuck in drowsiness."

Venerable Mahāmoggallāna said to the World-honored One, "Yes, indeed, World-honored One."

The Buddha said further:

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Mahāmoggallāna, whatever [meditation] sign (nimitta) makes you become stuck in drowsiness, do not develop that sign, do not make much of it. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should recite in full the teachings as you have previously heard and memorized them. In this way the drowsiness may be overcome. If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should explain in full to others the teachings as you have previously heard and memorized them. In this way the drowsiness may be overcome. If for some reason your drowsiness has not been overcome, Mahāmoggallāna, you should ponder and reflect in your mind on the teachings as you have previously heard them and memorized them. In this way the drowsiness may be overcome.119

If for some reason your drowsiness has not been overcome, Mahā moggallāna, you should pull on your earlobes with both hands. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should bathe your face and eyes with cold water and sprinkle your body with it. In this way the drowsiness may be overcome. If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go out of the dwelling, look to the four directions and gaze up at the constellations. In this way the drowsiness may be overcome.120 If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go out of the dwelling, go in front of it, and practice walking meditation out in the open, with your sense faculties guarded and the mind quietly established within, being perceptive of what is in front and behind. In this way the drowsiness may be overcome.

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should leave off walking meditation, go to the end of the meditation path, spread your sitting mat, and sit down cross-legged. In this way the drowsiness may be overcome.121

If for some reason your drowsiness is not overcome, Mahāmoggallāna, you should go back into the dwelling, fold your outer robe into four and spread it on the bed, fold the inner robe to use as a pillow, and lie down on your right side, one foot on the other, arousing the perception of light 123

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The Madhyama Āgama (Middle-length Discourses), Volume II in the mind, establishing right mindfulness and right comprehension, constantly with the thought of rising again.122 Mahāmoggallāna, do not indulge in reclining peacefully in bed. Do not desire gain. Do not be attached to fame. Why is that? I shall tell you all the conditions with which one should not associate and I shall tell you [the conditions with which] one should associate.123 Mahāmoggallāna, what are the conditions of which I say one should not associate with? Mahāmoggallāna, close association with conditions of the common worldly way: I say, that one should not associate with such conditions. Mahāmoggallāna, by close association with conditions of the common worldly way there will be much talk. If there is much talk, there is agitation. If there is agitation, the mind is not at ease. Mahāmoggallāna, if the mind is not at ease, then the mind is bereft of concentration. For this reason, Mahāmoggallāna, I say that one should not associate with these. Mahāmoggallāna, what are the conditions of which I say one should associate with? Mahāmoggallāna, secluded places: I say that one should associate with these conditions. Beneath trees in mountain forests, empty and peaceful places, high crags and rocky caves without noise, remote places free of evil, free of people, places conducive to meditation: Mahāmoggallāna, I say that one should associate with these conditions. Mahāmoggallāna, if you enter the village to beg for almsfood, you should do so [with a mind] disenchanted with gain, disenchanted with offerings and homage. Only when your mind has become disenchanted with gain, offerings, and homage should you enter the village to beg for almsfood. Mahāmoggallāna, do not enter the village to beg for almsfood with a proud state of mind. Why is that? Householder families are busy with domestic affairs and when a monk comes begging for almsfood, a householder may not pay attention to him. Then the monk thinks, "Who has spoiled my [relationship] with the householder in this house? Why is that? When I enter the householder's house, the householder does not pay attention [to me]." Because of this sadness arises; because of sadness there is agitation; because of agitation the mind is not at ease; and because the mind is not at ease, the mind is bereft of concentration. Mahāmoggallāna, when you teach the Dharma, do not speak in a disputatious way. If there is disputation, there will be much talk. Because of 124

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much talk, agitation arises; because of agitation, the mind is not at ease; and because the mind is not at ease, the mind is bereft of concentration. Mahāmoggallāna, when you teach the Dharma, do not be forceful but teach the Dharma [unperturbed,] like a lion. Mahāmoggallāna, when you teach the Dharma, teach it humbly; abandon force, extinguish force, destroy force. Teach the Dharma without being forceful, teach the Dharma [unperturbed,] like a lion. Mahāmoggallāna, you should train like this. At that time Venerable Mahāmoggallāna rose from his seat, arranged his robe to bare one shoulder, extended his joined palms toward the Buddha, and said, "World-honored One, how does a monk attain the ultimate, the ultimate purity, the ultimate holy life, the ultimate completion of the holy life?" The World-honored One said:124

Mahāmoggallāna, if a monk experiences pleasant feelings, painful feelings, or neutral feelings, he contemplates these feelings as impermanent, he contemplates their rise and fall, their eradication, their fading away, their cessation, and their abandonment. Having contemplated feelings as impermanent, having contemplated their rise and fall, their eradication, their fading away, their cessation, and their abandonment, he does not cling to this world; because of not clinging to the world, he is not wearied; because of not being wearied, he attains final nirvana and he knows as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done. There will not be another experiencing of existence." Mahāmoggallāna, in this way a monk attains the ultimate, the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Mahāmoggallāna was delighted and received it respectfully. 84. The Discourse on Being

without Thorns125

Thus have I heard. At one time the Buddha was staying at Vesālī, in the Gabled Hall beside the Monkey Pond. Well-known virtuous senior elders, great disciples, such as Cāla, Upacāla, Bhadda, Ariṭṭha, Upariṭṭha, and Yasa the supremely praised,126 such well-known virtuous senior elders, and great 125

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disciples were also staying at Vesālī in the Gabled Hall beside the Monkey Pond. They were all residing near the Buddha, next to his leaf hut. The Licchavis of Vesālī heard that the World-honored One was staying at Vesālī in the Gabled Hall beside the Monkey Pond. They thought, "Let us, with our great power and royal might, loudly singing, go out of Vesālī and approach the Buddha to pay homage."

Then the well-known virtuous senior elders, the great disciples, heard that the Licchavis of Vesālī, with their great power and royal might, and loudly singing, were coming out of Vesālī to approach the Buddha and pay homage. They thought, "Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption. Let us instead go to Gosiṅga Grove. Staying there we will not be disturbed, and will stay secluded and alone to sit in meditation." The well-known virtuous senior elders, the great disciples, went to Gosiṅga Grove. There, undisturbed, they stayed secluded and alone to sit in meditation.

At that time the Licchavis of Vesālī, with their great power and royal might, loudly singing, went out of Vesālī and approached the Buddha to pay homage.127 Some of the Licchavis of Vesālī paid homage with their heads at the Buddha's feet, stepped back, and sat to one side; some exchanged greetings with the Buddha, stepped back, and sat to one side; some extended their hands with palms joined toward the Buddha, stepped back, and sat to one side; and some, seeing the Buddha from afar, remained silent and sat down. Then, when the multitude of Licchavis from Vesālī had all settled down, the World-honored One taught them the Dharma. He exhorted and inspired them, fully delighting them, teaching the Dharma with countless skillful means. Having exhorted and inspired them, and fully delighted them, he became silent. Then the multitude of Licchavis from Vesālī, having been taught the Dharma by the World-honored One, having been exhorted, inspired, and fully delighted, rose from their seats, paid homage with their heads at the Buddha's feet, circumambulated him three times, and left. Soon after the Licchavis from Vesālī had left, the World-honored One asked the monks, "Where have the senior elders, the great disciples, gone?" The monks replied:

World-honored One, the senior elders, the great disciples, heard that the Licchavis of Vesālī, with their great power and royal might, loudly singing, 126

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were coming out of Vesālī to approach the Buddha and pay homage. They thought, "Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption. Let us instead go to Gosiṅga Grove. Staying there we will not be disturbed, and will stay secluded and alone to sit in meditation." The World-honored One, the senior elders, the great disciples, all went there together.

On hearing this, the World-honored One praised them, saying: It is well, it is well that the senior elders, the great disciples, should speak like this: "Noise is a thorn to absorption. The World-honored One has declared that noise is a thorn to absorption." Why is that? I do indeed speak like this. [Noise is indeed] a thorn to absorption. To one who is keeping morality, breaches of morality are a thorn; to one guarding the senses, bodily adornments are a thorn; to one cultivating [the perception] of foulness, an appearance of purity is a thorn; to one cultivating loving-kindness, anger is a thorn; to one abstaining from liquor, drinking liquor is a thorn; to one leading a celibate life, looking at the female form is a thorn; to one entering the first absorption, noise is a thorn; to one entering the second absorption, [directed] awareness and [sustained] contemplation (vitakka-vicāra) is a thorn; to one entering the third absorption, rapture is a thorn; to one entering the fourth absorption, the inhalations and exhalations are a thorn; to one entering the sphere of [boundless] space, the perception of form is a thorn; to one entering the sphere of [boundless] consciousness, the perception of the sphere of [boundless] space is a thorn; to one entering the sphere of nothingness, the perception of the sphere of [boundless] consciousness is a thorn; to one entering the sphere of [neither-perception-nor-]nonperception, the perception of the sphere of nothingness is a thorn; to one entering the concentration by the cessation of perception and knowing, perception and knowing are a thorn.128 Again, there are three thorns: the thorn of desire, the thorn of anger, and the thorn of ignorance. An arahant, who has eradicated the taints has already cut off these three thorns, knows that they have been pulled out by the root and destroyed so that they will not arise again. That is, an arahant is without thorns; an arahant is separated from thorns; [thus] an arahant is without thorns and separated from thorns.

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