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85. The Discourse on the True Person

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The Madhyama Āgama (Middle-length Discourses), Volume II Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

85. The Discourse on

the True Person129

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

At that time the World-honored One said to the monks, "I will now teach you the nature of a true person and the nature of an untrue person. Listen closely, listen closely and pay careful attention!" Then the monks listened to receive instruction.

The Buddha said:

What is the nature of an untrue person? Suppose that a certain person who has gone forth to practice the path is from a high family, whereas others are not like that. Because he is from a high family, he praises himself and looks down on others. This is the nature of an untrue person.130 One who has the nature of a true person reflects like this: "It is not because I am from a high family that I eradicate sensual passion, anger, and delusion. Suppose that a person who has gone forth to practice the path is not from a high family [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect."

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is handsome and agreeable, whereas others are not like that. Because of being handsome and agreeable, he praises himself and looks down on others. This is the nature of an untrue person.131 One who has the nature of a true person reflects like this: "It is not because I am handsome and agreeable that I eradicate sensual passion, anger, and delusion. Suppose that a person is not handsome and agreeable [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this he [should] receive support and respect." 128

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If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is eloquent and competent in talking, whereas others are not like that. Because he is eloquent and competent in talking, he praises himself and looks down on others. This is the nature of an untrue person.132

One who has the nature of a true person reflects like this: "It is not because I am eloquent and competent in talking that I eradicate sensual passion, anger, and delusion. Suppose that a person is not eloquent and competent in talking, [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this he [should] receive support and respect."

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person is an elder, known to the king, recognized by the people, and of great merit, whereas others are not like that. Because he is an elder, known to the king, recognized by the people, and of great merit, he praises himself and looks down on others. This is the nature of an untrue person.133

One who has the nature of a true person reflects like this: "It is not because I am an elder, known to the king, recognized by the people, and of great merit, that I eradicate sensual passion, anger, and delusion. Suppose that a person is not an elder, not known to the king, not recognized by the people, and not of great merit [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect."

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person recites the discourses, has memorized the discipline, and is learned in the Abhidharma, is versed in the Āgamas, and is very learned in the collections of discourses, whereas others are not like that. Because he is versed in the Āgamas and very 129

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learned in the collections of discourses, he praises himself and looks down on others. This is the nature of an untrue person.134

One who has the nature of a true person reflects like this: "It is not because I am versed in the Āgamas and very learned in the collections of discourses that I eradicate sensual passion, anger, and delusion. Suppose that someone is not versed in the Āgamas, not very learned in the collections of discourses [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect." If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person wears rag robes, . . . limits [himself to] three robes, . . . possesses unpretentious robes, whereas others are not like that. Because he possesses unpretentious robes he praises himself and looks down on others. This is the nature of an untrue person.135 One who has the nature of a true person reflects like this: "It is not because I possess unpretentious robes that I eradicate sensual passion, anger, and delusion. Suppose that a person does not possess unpretentious robes [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect." If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person always observes the practice of begging for almsfood, consistently accepts just five measures of rice, and begs food at no more than seven houses, . . . eats only once [per day], . . . abstains from thick drinks after noon, whereas others are not like that. Because he abstains from thick drinks after noon, he praises himself and looks down on others. This is the nature of an untrue person.136 One who has the nature of a true person reflects like this: "It is not because I abstain from thick drinks after noon that I eradicate sensual passion, anger, and delusion. Suppose that a person does not abstain from thick drinks after noon [but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and 130

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progresses in step with the Dharma. Because of this, he [should] receive support and respect."

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person dwells in secluded places, beneath a tree in a mountain forest, or on a high crag, or out in the open, or in a cemetery, and that he is capable of knowing the [proper] time [for staying in such places], whereas others are not like that. Because he is capable of knowing the [proper] time [for staying in such places], he praises himself and looks down on others. This is the nature of an untrue person.137 One who has the nature of a true person reflects like this: "It is not because I am capable of knowing the [proper] time [for staying in such places] that I eradicate sensual passion, anger, and delusion. Suppose that a person is incapable of knowing the [proper] time [for staying in such places but] he practices the Dharma in accordance with the Dharma, follows the Dharma, keeps the direction of the Dharma, and progresses in step with the Dharma. Because of this, he [should] receive support and respect." If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person attains the first absorption, whereas others are not like that. Because he has attained the first absorption, he praises himself and looks down on others. This is the nature of an untrue person. One who has the nature of a true person reflects like this: "The Worldhonored One has said that the first absorption is of an immeasurable type; [however,] if one were to measure it, that would be clinging.138 Because of this [absence of clinging], he [should] receive support and respect." If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Again, suppose that a certain person attains the second, . . . the third, . . . the fourth, absorption; . . . attains the sphere of [boundless] space, . . . the sphere of [boundless] consciousness, . . . the sphere of nothingness, . . . the sphere of neither-perception-nor-nonperception, whereas others are not like that. Because he has attained the sphere of neither-perception-nornonperception, he praises himself and looks down on others. This is the nature of an untrue person.139

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86. The Discourse Explaining the Bases

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The Madhyama Āgama (Middle-length Discourses), Volume II One who has the nature of a true person reflects like this: "The Worldhonored One has said that the sphere of neither-perception-nor-nonperception is of an immeasurable type; [however,] if one were to measure it, then that would be clinging. Because of this [absence of clinging], he [should] receive support and respect."

If, advancing in this way, he attains the true Dharma, without praising himself or looking down on others, then this is the nature of a true person. Monks, this is what is meant by the nature of a true person and the nature of an untrue person. You should know the nature of a true person and the nature of an untrue person. Having known the nature of a true person and the nature of an untrue person, abandon the nature of an untrue person and train in the nature of a true person. You should train like this. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

86. The Discourse Explaining

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

At that time Venerable Ānanda rose from sitting in meditation in the afternoon and, leading a company of young monks, approached the Buddha. He paid homage at the Buddha's feet and stood back to one side. The young monks also paid homage at the Buddha's feet, stepped back, and sat to one side. Venerable Ānanda said, "World-honored One, how should I teach these young monks? How should I instruct them? How should I explain the Dharma to them?"

The World-honored One said:

Ānanda, you should explain to these young monks the bases (āyatana), you should teach them the bases. If you explain to these young monks the bases, if you teach them the bases, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Venerable Ānanda extended his hands with palms joined toward the Buddha and said:

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World-honored One, now is the right time. Well-gone One, now is the right time. If the World-honored One would explain to the young monks the bases, teach them the bases, then I and the young monks, having heard it from the World-honored One, will remember it well.

The World-honored One said, "Ānanda, listen closely and pay careful attention! I shall explain it in full to you and the young monks." Venerable Ānanda and the others listened to receive instruction. The World-honored One said:

Ānanda, I have earlier explained to you the five aggregates of clinging: the aggregate of clinging of form, . . . of feeling, . . . of perception, . . . of formations, and the aggregate of clinging of consciousness. Ānanda, you should explain and teach these five aggregates of clinging to the young monks. If you explain and teach these five aggregates of clinging to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the six internal sense spheres: the sense base of the eye, . . . of the ear, . . . of the nose, . . . of the tongue, . . . of the body, and the sense base of the mind. Ānanda, you should explain and teach these six internal sense spheres to the young monks. If you explain and teach these six internal sense spheres to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the six external sense spheres: the sense base of form, of sounds, of odors, of tastes, of tangibles, and the sense base of mental objects. Ānanda, you should explain and teach these six external sense spheres to the young monks. If you explain and teach these six external sense spheres to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of consciousness: eye consciousness, ear, . . . nose, . . . tongue, . . . body, . . . and mind consciousness. Ānanda, you should explain and teach these six types 133

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of consciousness to the young monks. If you explain and teach these six types of consciousness to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of contact: contact [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and contact [related to] the mind. Ānanda, you should explain and teach these six types of contact to the young monks. If you explain and teach these six types of contact to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of feeling: feeling [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and feeling [related to] the mind. Ānanda, you should explain and teach these six types of feeling to the young monks. If you explain and teach these six types of feeling to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of perception: perception [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and perception [related to] the mind. Ānanda, you should explain and teach these six types of perception to the young monks. If you explain and teach these six types of perception to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the six types of intention: intention [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, and intention [related to] the mind. Ānanda, you should explain and teach these six types of intention to the young monks. If you explain and teach these six types of intention to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six types of craving: craving [related to] the eye, . . . the ear, . . . the nose, . . . the tongue, . . . the body, 134

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and craving [related to] the mind. Ānanda, you should explain and teach these six types of craving to the young monks. If you explain and teach these six types of craving to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the six elements: the earth element, . . . water, . . . fire, . . . wind, . . . space, and the consciousness element. Ānanda, you should explain and teach these six elements to the young monks. If you explain and teach these six elements to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you dependent arising and things that are dependently arisen: This being, that comes to be; this not being, that does not come to be. With the arising of this, that arises; with the cessation of this, that ceases. Conditioned by ignorance there are formations, conditioned by formations there is consciousness, conditioned by consciousness there is name-and-form, conditioned by name-and-form there are the six sense spheres, conditioned by the six sense spheres there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is becoming, conditioned by becoming there is birth, conditioned by birth there is old age and death. With the cessation of ignorance formations cease, with the cessation of formations consciousness ceases, with the cessation of consciousness name-and-form ceases, with the cessation of name-and-form the six sense spheres cease, with the cessation of the six sense spheres contact ceases, with the cessation of contact feeling ceases, with the cessation of feeling craving ceases, with the cessation of craving clinging ceases, with the cessation of clinging becoming ceases, with the cessation of becoming birth ceases, with the cessation of birth old age and death cease. Ānanda, you should explain and teach dependent arising and things that are dependently arisen to the young monks. If you explain and teach dependent arising and things that are dependently arisen to the young monks, they will obtain being at ease, they will obtain strength and happiness, 135

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The Madhyama Āgama (Middle-length Discourses), Volume II they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four establishments of mindfulness: contemplating the body as body, contemplating feeling, . . . mental states, . . . dharmas as dharmas. Ānanda, you should explain and teach these four establishments of mindfulness to the young monks. If you explain and teach these four establishments of mindfulness to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four right efforts: A monk arouses zeal, puts forth exertion, develops energy, and generates mental effort for the elimination of already arisen evil and unwholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the nonarising of not yet arisen evil and unwholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the arising of not yet arisen wholesome states. He arouses zeal, puts forth exertion, develops energy, and generates mental effort for the maintaining of already arisen wholesome states, for not forgetting them, for not regressing, for their increase, for making much of them, for their fulfillment.

Ānanda, you should explain and teach these four right efforts to the young monks. If you explain and teach these four right efforts to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four bases of supernormal power: A monk develops a basis of supernormal power by achieving concentration through zeal accompanied by formations of striving, in dependence on dispassion, in dependence on separation, in dependence on cessation, not wishing for anything. In the same way, . . . concentration through effort, . . . concentration through the mind, . . . .

[A monk] develops a basis of supernormal power by achieving concentration through investigation accompanied by formations of striving, 136

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in dependence on dispassion, in dependence on separation, in dependence on cessation, not wishing for anything.

Ānanda, you should explain and teach these four bases of supernormal power to the young monks. If you explain and teach these four bases of supernormal power to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the four absorptions: Secluded from sensual desires, secluded from evil and unwholesome states, a monk, . . . up to . . . dwells having attained the fourth absorption. Ānanda, you should explain and teach these four absorptions to the young monks. If you explain and teach these four absorptions to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the Four Noble Truths: the noble truth of dukkha, the noble truth of its arising, the noble truth of its cessation, the noble truth of the path to its cessation. Ānanda, you should explain and teach these Four Noble Truths to the young monks. If you explain and teach these Four Noble Truths to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you four perceptions: A monk has a narrow perception, a great perception, an immeasurable perception, or a perception of nothingness.

Ānanda, you should explain and teach these four perceptions to the young monks. If you explain and teach these four perceptions to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four immeasurables: With a mind imbued with loving-kindness, a monk dwells pervading one direction, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With 137

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a mind imbued with loving-kindness, free from fetters or resentment, without ill-will or quarreling, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. In the same way, compassion, . . . empathetic joy, . . . equanimity. Free from fetters or resentment, without ill-will or quarreling, he dwells pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated.

Ānanda, you should explain and teach these four immeasurables to the young monks. If you explain and teach these four immeasurables to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four formless [attainments]: By completely transcending perception of form, a monk, . . . up to . . . dwells having attained the sphere of neither-perception-nor-nonperception. Ānanda, you should explain and teach these four formless [attainments] to the young monks. If you explain and teach these four formless [attainments] to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the four noble traditions (ariyavaṃsa): A monk or a nun knows to be contented with coarse and simple robes and is not mentally preoccupied with seeking robes. If they do not receive robes they are not worried, do not weep, do not beat their breast, and are not bewildered. If they do receive robes, they are not defiled, not attached, not desirous, not greedy, not affected, and do not think about them. They make use of robes seeing the danger in them and knowing the escape from them. If they are not indolent regarding the benefits of this practice [of using robes] and have right comprehension, they are reckoned a monk or nun who is properly established in the ancient noble tradition. In the same way, food, . . . dwelling places, . . . . They wish to eradicate [unwholesome mental states], delighting in eradication; they wish to cultivate [wholesome states], delighting in cultivation. They do not praise themselves or look down on others on account of having that wish to eradicate, that delight in eradication, that wish to 138

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cultivate, that delight in cultivation. If they are not indolent regarding the benefits of this practice [of eradication and cultivation] and have right comprehension, they are reckoned a monk or a nun who is properly established in the ancient noble tradition. Ānanda, you should explain and teach these four noble traditions to the young monks. If you explain and teach these four noble traditions to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the four fruits of a renunciant: stream-entry, once-returning, nonreturning, and the supreme fruit of arahantship. Ānanda, you should explain and teach these four fruits of a renunciant to the young monks. If you explain and teach these four fruits of a renunciant to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the five perceptions ripening in liberation: the perception of impermanence, the perception of dukkha [in what is] impermanent, the perception of not-self [in what is] dukkha, the perception of impurity and foulness, and the perception of not delighting in the entire world.

Ānanda, you should explain and teach these five perceptions ripening in liberation to the young monks. If you explain and teach these five perceptions ripening in liberation to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the five bases of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained. What are the five? Ānanda, the World-honored One teaches the Dharma to the monks and nuns, or knowledgeable companions in the holy life teach the Dharma to the monks and nuns.

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Ānanda, when the World-honored One teaches the Dharma to the monks and nuns or knowledgeable companions in the holy life teach the Dharma to the monks and nuns, then, on hearing the Dharma, [the monks and nuns] come to know the Dharma and understand its meaning. Because of coming to know the Dharma and understand its meaning, they get delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind. Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, knowing as it really is, they get disenchantment. Because of disenchantment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Ānanda, this is called the first basis of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained.

Again, Ānanda, [it may be that] the World-honored One does not teach the Dharma to the monks and nuns, nor do knowledgeable companions in the holy life teach the Dharma to the monks and nuns, but they recite at length the Dharma that they have previously heard and practiced reciting. . . .

It may be that they do not recite at length the Dharma that they have previously heard and practiced reciting, but they teach at length to others the Dharma that they have previously heard and practiced reciting. . . . It may be that they do not teach at length to others the Dharma that they have previously heard and practiced reciting, but they reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting. . . .

It may be that they do not reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting, but they hold well the signs (nimitta) for concentration.

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Ānanda, if monks and nuns hold well the signs for concentration, then they come to know the Dharma and understand its meaning. Because of coming to know the Dharma and to understand its meaning, they get delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind. Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, knowing as it really is, they get disenchantment. Because of disenchantment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence."

Ānanda, this is reckoned the fifth basis of liberation, because of which a monk or nun can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained.

Ānanda, you should explain and teach these five bases of liberation to the young monks. If you explain and teach these five bases of liberation to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five faculties: the faculty of faith, . . . of energy, . . . of mindfulness, . . . of concentration, and the faculty of wisdom.

Ānanda, you should explain and teach these five faculties to the young monks. If you explain and teach these five faculties to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five powers: the power of faith, . . . of energy, . . . of mindfulness, . . . of concentration, and the power of wisdom.

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The Madhyama Āgama (Middle-length Discourses), Volume II Ānanda, you should explain and teach these five powers to the young monks. If you explain and teach these five powers to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the five elements of release (nissaraṇa-dhātu). What are the five? Ānanda, a learned noble disciple contemplates sensual desire thoroughly and well. Because of having contemplated sensual desire thoroughly and well, his mind does not incline to sensual desire, does not delight in sensual desire, does not approach sensual desire, is not determined on sensual desire. When sensual desire arises in his mind it immediately melts away and shrivels up, unable to expand again. Abandoning sensual desire, [the noble disciple] does not dwell in it. He loathes and detests sensual desire.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates sensual desire thoroughly and well. Because of having contemplated sensual desire thoroughly and well, his mind does not incline to sensual desire, does not delight in sensual desire, does not approach sensual desire, is not determined on sensual desire. When sensual desire arises in his mind it immediately melts away and shrivels up, unable to expand again. Abandoning sensual desire, [the noble disciple] does not dwell in it. He loathes and detests sensual desire.

[The noble disciple] contemplates dispassion, his mind inclines to dispassion, delights in dispassion, approaches dispassion, determines on dispassion. His mind is free from obstruction and free from turbidity. His mind gains happiness, is able to attain happiness, being far removed from any sensual desire and from the taints, vexations, and worries that arise because of sensual desire. [His mind] is free of them, liberated from them. Having become free of sensual desire, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from sensual desire. Ānanda, this is called the first element of release.

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Again, Ānanda, a learned noble disciple contemplates ill-will thoroughly and well. Because of having contemplated ill-will thoroughly and well, his mind does not incline to ill-will, does not delight in ill-will, does not approach ill-will, is not determined on ill-will. When ill-will arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning ill-will, [the noble disciple] does not dwell in it. He loathes and detests ill-will.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates ill-will thoroughly and well. Because of having contemplated ill-will thoroughly and well, his mind does not incline to ill-will, does not delight in ill-will, does not approach ill-will, is not determined on ill-will. When ill-will arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning ill-will, [the noble disciple] does not dwell in it. He loathes and detests ill-will.

[The noble disciple] contemplates the absence of ill-will, his mind inclines to the absence of ill-will, delights in the absence of ill-will, approaches the absence of ill-will, determines on the absence of ill-will. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any ill-will and from the taints, vexations, and worries that arise because of ill-will. [His mind] is free of them, liberated from them.

Having become free of ill-will, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from ill-will. Ānanda, this is called the second element of release.

Again, Ānanda, a learned noble disciple contemplates harmfulness thoroughly and well. Because of having contemplated harmfulness thoroughly and well, his mind does not incline to harmfulness, does not delight in harmfulness, does not approach harmfulness, is not determined on harmfulness. When harmfulness arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning harmfulness, [the noble disciple] does not dwell in it. He loathes and detests harmfulness. 143

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Ānanda, it is just as a chicken feather or a tendon, when placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates harmfulness thoroughly and well. Because of having contemplated harmfulness thoroughly and well, his mind does not incline to harmfulness, does not delight in harmfulness, does not approach harmfulness, is not determined on harmfulness. When harmfulness arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning harmfulness, [the noble disciple] does not dwell in it. He loathes and detests harmfulness. [The noble disciple] contemplates the absence of harmfulness, his mind inclines to the absence of harmfulness, delights in the absence of harmfulness, approaches the absence of harmfulness, determines on the absence of harmfulness. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any harmfulness and from the taints, vexations, and worries that arise because of harmfulness. It is free of them, liberated from them. Having become free of harmfulness, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from harmfulness. Ānanda, this is called the third element of release.

Again, Ānanda, a learned noble disciple contemplates form thoroughly and well. Because of having contemplated form thoroughly and well, his mind does not incline to form, does not delight in form, does not approach form, is not determined on form. When form arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning form, [the noble disciple] does not dwell in it. He loathes and detests form. Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates form thoroughly and well. Because of having contemplated form thoroughly and well, his mind does not incline to form, does not delight in form, does not approach form, is not determined on form. When form arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning form, [the noble disciple] does not dwell in form. He loathes and detests form.

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[The noble disciple] contemplates the formless, his mind inclines to the formless, delights in the formless, approaches the formless, determines on the formless. His mind is free from obstruction and turbidity. His mind gains happiness, is able to attain happiness, being far removed from any form and from the taints, vexations, and worries that arise because of form. It is free of them, liberated from them.

Having become free of form, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from form. Ānanda, this is called the fourth element of release.

Again, Ānanda, a learned noble disciple contemplates the [sense of] identity (sakkāya) thoroughly and well. Because of having contemplated the [sense of] identity thoroughly and well, his mind does not incline to the [sense of] identity, does not delight in the [sense of] identity, does not approach the [sense of] identity, is not determined on the [sense of] identity. When the [sense of] identity arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning the [sense] of identity, [the noble disciple] does not dwell in it. He loathes and detests the [sense of] identity.

Ānanda, it is just as a chicken feather or a tendon, on being placed in a fire, immediately melts away and shrivels up, unable to expand again. In the same way, Ānanda, a learned noble disciple contemplates the [sense of] identity thoroughly and well. Because of having contemplated the [sense of] identity thoroughly and well, his mind does not incline to the [sense of] identity, does not delight in the [sense of] identity, does not approach the [sense of] identity, is not determined on the [sense of] identity. When the [sense of] identity arises in his mind, it immediately melts away and shrivels up, unable to expand again. Abandoning the [sense of] identity, [the noble disciple] does not dwell in it. He loathes and detests the [sense of] identity.

[The noble disciple] contemplates the absence of the [sense of] identity, his mind inclines to the absence of the [sense of] identity, delights in the absence of the [sense of] identity, approaches the absence of the [sense of] identity, determines on the absence of the [sense of] identity. His mind is free from obstruction and turbidity. His mind gains happiness, is able 145

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to attain happiness, being far removed from any [sense of] identity and from the taints, vexations, and worries that arise because of the [sense of] identity. It is free of them, liberated from them.

Having become free of the [sense of] identity, liberated from it, [the noble disciple] no longer experiences this feeling, namely the feeling that arises in dependence on it. Such is release from the [sense of] identity. Ānanda, this is called the fifth element of release. Ānanda, you should explain and teach these five elements of release to the young monks. If you explain and teach these five elements of release to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you seven types of wealth: the wealth of faith, . . . of morality, . . . of conscience, . . . of shame, . . . of learning, . . . of generosity, and the wealth of wisdom. Ānanda, you should explain and teach these seven types of wealth to the young monks. If you explain and teach these seven types of wealth to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you seven powers: the power of faith, . . . of energy, . . . of conscience, . . . of shame, . . . of mindfulness, . . . of concentration, and the power of wisdom. Ānanda, you should explain and teach these seven powers to the young monks. If you explain and teach these seven powers to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Ānanda, I have earlier explained to you the seven factors of awakening: the mindfulness factor of awakening, the investigation of dharmas, . . . energy, . . . joy, . . . tranquility, . . . concentration, and the equanimity factor of awakening.

Ānanda, you should explain and teach these seven factors of awakening to the young monks. If you explain and teach these seven factors of awakening to the young monks, they will obtain being at ease, they will obtain 146

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strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have earlier explained to you the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—these are the eight. Ānanda, you should explain and teach this noble eightfold path to the young monks. If you explain and teach this noble eightfold path to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live.

Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said, "World-honored One, it is exceptional, it is marvelous, how the World-honored One has explained the bases and taught the bases to the young monks."

The World-honored One said:

It is like this, Ānanda, it is like this. It is exceptional, it is marvelous, how I have explained the bases and taught the bases to the young monks. Ānanda, if you were to hear about the summit of the Dharma and falling back from the summit of the Dharma from the Tathāgata, then you would have even more faith and delight in regard to the Tathāgata. Then Venerable Ānanda extended his hands with palms joined toward the Buddha and said:

World-honored One, this is the right time. Well-gone One, this is the right time. If the World-honored One would explain and teach the summit of the Dharma and falling back from the summit of the Dharma to the young monks, the young monks and myself, too, on hearing it from the Worldhonored One, will remember it well. The World-honored One said, "Ānanda, listen closely and pay careful attention! I shall explain to you and the young monks the summit of the Dharma and falling back from the summit of the Dharma." Venerable Ānanda listened to receive instruction.

The World-honored One said:

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The Madhyama Āgama (Middle-length Discourses), Volume II Ānanda, a learned noble disciple, with a truly reasoning mind, considers and weighs up carefully, contemplates and analyzes impermanence, dukkha, emptiness, and no-self. As he considers like this, weighs up like this, carefully contemplates and analyzes like this, there arises patience, there arises happiness, there arises desire—desire for learning, desire for mindfulness, and desire for contemplation. Ānanda, this is called the summit of the Dharma.

Ānanda, if, having attained this summit of the Dharma he loses it again and regresses through not developing and protecting it, not cultivating it energetically, then, Ānanda, this is called falling back from the summit of the Dharma.

It the same way, the internal and external [sense spheres], . . . consciousness, . . . contact, . . . feeling, . . . perception, . . . volition, . . . craving, . . . the elements, . . . and dependent arising. Ānanda, a learned noble disciple considers and weighs up dependent arising and things that are dependently arisen, and carefully contemplates and analyzes impermanence, dukkha, emptiness, and no-self. As he considers like this, weighs up like this, carefully contemplates and analyzes like this, there arises patience, there arises happiness, there arises desire—desire for learning, desire for mindfulness, and desire for contemplation. Ānanda, this is called the summit of the Dharma. Ānanda, if, having attained this summit of the Dharma, he loses it again and regresses through not developing and protecting it, not cultivating it energetically, then, Ānanda, this is called falling back from the summit of the Dharma.

Ānanda, you should explain and teach this summit of the Dharma and falling back from the summit of the Dharma to the young monks. If you explain and teach this summit of the Dharma and falling back from the summit of the Dharma to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. Ānanda, I have explained and taught the bases to you all, also the summit of the Dharma and falling back from the summit of the Dharma. What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, that I have now already done. You too should do your part. 148

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Go and sit in meditation and contemplation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. This is my instruction, this is my teaching.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the young monks were delighted and received it respectfully. 149

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On Blemishes

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87. The Discourse on

Defilements141

Thus have I heard. At one time the Buddha was staying in the Deer Park of Bhesakalā Grove at Suṃsumāragiri in Bhagga country.

At that time, Venerable Sāriputta addressed the monks: Venerable friends, there are four kinds of person in the world. What [are the] four? Here a person actually has a defilement within himself but does not know it; he does not understand as it really is that he has a defilement within himself. Here some person actually has a defilement within himself and knows it; he understands as it really is that he has a defilement within himself. Here some person actually has no defilement within himself but does not know it; he does not understand as it really is that he has no defilement within himself. Here some person actually has no defilement within himself and knows it; he understands as it really is that he has no defilement within himself.

Venerable friends, in regard to the person who actually has a defilement within himself but does not know it, who does not understand as it really is that he has a defilement within himself: he is inferior among persons [with a defilement]. In regard to the person who actually has a defilement within himself and knows it, who understands as it really is that he has a defilement within himself: he is superior among persons [with a defilement]. In regard to the person who actually has no defilement within himself but does not know it, who does not understand as it really is that he has no defilement within himself: he is inferior among persons [with no defilement]. In regard to the person who actually has no defilement within himself and knows it, who understands as it really is that he has no defilement within himself: he is superior among persons [with no defilement]. 151

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Then a certain monk rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms joined toward Venerable Sāriputta, and said:142

Venerable Sāriputta, what is the cause, what is the condition for saying that, of the two former persons with a defilement, with a defiled mind, one is inferior and one is superior? Again, what is the cause, what is the condition for saying that, of the two latter persons without defilement, with an undefiled mind, one is inferior and one is superior? Then Venerable Sāriputta replied to that monk:

Venerable friend, if a person actually has a defilement within himself but does not know it, does not understand as it really is that he has a defilement within himself, then it should be known that he will not be motivated to abandon that defilement. He will not make effort or diligently train [for that purpose], and he will die with defilements, with a defiled mind. Because of dying with defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence.143 Why is that? Because he dies with defilements, with a defiled mind. Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish that is dirty and stained. Having brought the dish home, he does not frequently wash off the dirt, does not frequently wipe it, does not expose it to sunlight, but puts it away in a dusty place. As a result, that bronze dish becomes even more dirty and stained.

In the same manner, venerable friend, if a person actually has a defilement within himself but does not know it, does not understand as it really is that he has a defilement within himself, then it should be known that he will not be motivated to abandon that defilement. He will not make effort or diligently train [for that purpose], and he will die with defilements, with a defiled mind; he will have an inauspicious death and will be reborn in a bad realm of existence. Why is that? It is because of dying with defilements, with a defiled mind. Venerable friend, if a person knows as it really is: "I have a defilement within me, I actually have this defilement within me," then it should be known that this person will be motivated to abandon that defilement. He 152

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will make effort and diligently train [for that purpose], and he will die without defilements, with an undefiled mind. Because of dying without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he is without defilements, he dies with an undefiled mind. Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish that is dirty and stained. Having brought the dish home, he frequently washes off the dirt, frequently wipes it, frequently exposes it to sunlight, and does not put it away in a dusty place. As a result, the bronze dish will become very clean.

In the same manner, venerable friend, if person knows as it really is: "I have a defilement within me, I actually have this defilement within me," then it should be known that this person will be motivated to abandon that defilement. He will make effort and diligently train [for that purpose], and he will die without defilements, with an undefiled mind. He has an auspicious death and will be reborn in a good realm of existence. Why is that? Because of dying without defilements, with an undefiled mind. Venerable friend, if a person does not know as it really is: "I have no defilement within me, I actually do not have this defilement within me," then it should be known that he will not guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of not guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will become obsessed by desires and he will die with desires, defilements, with a defiled mind. Because of dying with desires, defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence. Why is that? Because he dies with desires, defilements, with a defiled mind. Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish that is clean and without stains. Having brought the dish home, he does not frequently wash off any dirt, does not frequently wipe it, and does not frequently expose it to sunlight, but puts it away in a dusty place. As a result, that bronze dish will certainly become dirty and stained. In the same manner, venerable friend, if a person does not know as it really is: "I have no defilement within me, I actually do not have this defilement within me," then it should be known that he will not guard 153

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[his mind] against [enticing] things cognized by the eyes or the ears. As a result of not guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will become obsessed by desires and he will die with desires, defilements, with a defiled mind. Because of dying with desires, defilements, with a defiled mind, that person has an inauspicious death and will be reborn in a bad realm of existence. Why is that? Because he dies with desires, defilements, with a defiled mind. Venerable friend, if a person knows as it really is: "I have no defilement within me, I actually do not have this defilement within me," then it should be known that he will guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will not become obsessed by desires and he will die without desires, without defilements, with an undefiled mind. Because of dying without desires, without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he dies without desires, without defilements, with an undefiled mind.

Venerable friend, suppose a person buys, from a shop or a smithy, a bronze dish that is clean and without stains. Having brought the dish home, he frequently washes off any dirt, frequently wipes it, frequently exposes it to sunlight, and does not put it away in a dusty place. As a result, that bronze dish will become very clean.

In the same manner, venerable friend, if a person knows as it really is: "I have no defilement within me, I actually do not have this defilement within me," then it should be known that he will guard [his mind] against [enticing] things cognized by the eyes or the ears. As a result of guarding [his mind] against [enticing] things cognized by the eyes or the ears, his mind will not become obsessed by desires and he will die without desires, without defilements, with an undefiled mind. Because of dying without desires, without defilements, with an undefiled mind, that person has an auspicious death and will be reborn in a good realm of existence. Why is that? Because he dies without desires, without defilements, with an undefiled mind. Venerable friend, this is the cause, this is the condition for saying that of the two former persons with a defilement, with a defiled mind, one is inferior and one is superior. This is the cause, this is the condition for 154

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saying that of the two latter persons with no defilement, with an undefiled mind, one is inferior and one is superior.

At this another monk rose from his seat, arranged his robe to bare one shoulder, extended his hands with palms joined toward Venerable Sāriputta, and said, "Venerable Sāriputta, one speaks of 'defilements.' What are 'defilements'?" Venerable Sāriputta replied to that monk:

Venerable friend, the countless evil and unwholesome states that arise from desires: these are called "defilements." Why is that? Suppose that a person's mind gives rise to a desire like this: "I have committed a breach of the precepts. Let others not know that I have committed a breach of the precepts!" Venerable friend, it may be that others do come to know of his breach of the precepts; and because his breach of the precepts becomes known to others his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose a person's mind gives rise to a desire like this: "I have committed a breach of the precepts. Let others admonish me in private; let them not admonish me amidst the sangha regarding my breach of the precepts!"

Venerable friend, it may be that others admonish that person amidst the sangha rather than in private; and that because he is admonished by others amidst the sangha rather than in private his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person's mind gives rise to a desire like this: "I have committed a breach of the precepts. Let a person superior to me admonish me; let not a person who is of lower standing than myself admonish me about my breach of the precepts!"

Venerable friend, it may be that a person who is of lower standing than himself admonishes him about his breach of the precepts, rather than a person superior to him; and because of being admonished by a person of lower standing than himself rather than by a person superior to him, his mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. 155

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Venerable friend, suppose that a person's mind gives rise to a desire like this: "Let me sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One explains it to the monks! Let not another monk sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One explains it to the monks!" Venerable friend, it may be that another monk sits before the Buddha and asks him about the Dharma, [in response to which] the World-honored One explains it to the monks; and because that other monk sat before the Buddha and asked him about the Dharma, [in response to which] the World-honored One explained it to the monks, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person's mind gives rise to a desire like this: "When the monks enter [the village to beg alms], let me be at the head [of the line of monks], with all of the [remaining] monks following me when we enter! When the monks enter [the village], let not another monk be at the head [of the line], with all of the remaining monks following him as we enter!"

Venerable friend, it may be that when the monks enter [the village], another monk is at the head [of the line], with all of the remaining monks following him when they enter; and because when the monks enter [the village] that other monk is at the head with all of the remaining monks following him when they enter, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person's mind gives rise to a desire like this: "When the monks enter [the refectory], let me get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food! When the monks enter [the refectory], let not another monk get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food!" Venerable friend, it may be that when the monks enter [the refectory], another monk gets the best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food; and because, when the monks enter [the refectory], that other monk gets the 156

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best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person's mind gives rise to a desire like this: "When the monks have finished their meal, put away their bowls, and washed [their hands], let me be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them! When the monks have finished their meal, put away their bowls, and washed [their hands], let not another monk be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them!' Venerable friend, it may be that when the monks have finished their meal, put away their bowls, and washed [their hands], another monk gives a teaching to the householders, exhorting and inspiring them, fully delighting them; and because when the monks have finished their meal, put away their bowls, and washed [their hands], that other monk gives a teaching to the householders, exhorting and inspiring them, fully delighting them, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person's mind gives rise to a desire like this: "When householders approach the monastery, let me be the one to meet and accompany them, to sit with them, and to engage in discussion with them! When householders approach the monastery, let not another monk be the one to meet and accompany them, to sit with them and engage in discussion with them!"144

Venerable friend, it may be that when householders approach the monastery, another monk meets and accompanies them, sits with them and engages in discussion with them; and that because that other monk meets and accompanies the householders when they approach the monastery, sitting with them and engaging in discussion with them, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person's mind gives rise to a desire like this: "Let me be recognized by the king, the senior ministers, brahmins, and householders, and be respected by the people of the country! Let not 157

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The Madhyama Āgama (Middle-length Discourses), Volume II another monk be recognized by the king, the senior ministers, brahmins, and householders, or be respected by the people of the country!"145 Venerable friend, it may be that another monk is recognized by the king, the senior ministers, brahmins, and householders, and respected by the people of the country; and that because that other monk is recognized by the king, the senior ministers, brahmins, and householders, and is respected by the people of the country, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states].

Venerable friend, suppose that a person gives rise to a desire like this: "Let me be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples! Let not another monk be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples!"146 Venerable friend, it may be that another monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples; and that because that other monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, suppose that a person gives rise to a desire like this: "Let me acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life! Let not another monk acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life!"147

Venerable friend, it may be that another monk acquires [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life; and that because that other monk acquires [excellent] robes and blankets, food and drink, beds and bedding, all the requisites of life, [that person's] mind gives rise to evil [thoughts]. Those evil [thoughts] and that desire, if they arise in his mind, are both unwholesome [states]. Venerable friend, so long as his wise companions in the holy life have not come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, [despite] not being a renunciant, is perceived as a renunciant. Not being a wise renunciant, he is perceived 158

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as a wise renunciant. Not [possessing] right comprehension, he is perceived as possessing right comprehension. Not [possessing] right mindfulness, he is perceived as [possessing] right mindfulness. Not purified, he is perceived as purified. [But,] venerable friend, when his wise companions in the holy life do come to know of the countless evil and unwholesome mental desires that arise in him in this way, that person, not being a renunciant, is perceived as not a renunciant. Not being a wise renunciant, he is perceived as not a wise renunciant. Not [possessing] right comprehension, he is perceived as not [possessing] right comprehension. Not [possessing] right mindfulness, he is perceived as not [possessing] right mindfulness. Not purified, he is perceived as not purified.148

Venerable friend, suppose a person buys, from a shop or a smithy, a bronze dish with a lid. He fills it with feces and puts on the lid.149 Then he carries it through the market, close to where crowds of people are walking. All of those people who see [the dish] desire to eat [the food they assume it contains]. They experience strong relishing. They have no repugnance toward it, as the perception of purity has arisen in them. Having carried [the dish] to a certain location, he lifts the lid and reveals [its contents]. When the people see what is inside, none of them has any desire to eat it. They no longer experience relishing, [and instead feel] great repugnance, as the perception of impurity has arisen in them. Even those who are hungry no longer want it, let alone those who are not hungry. In the same way, venerable friend, so long as his wise companions in the holy life have not come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, [despite] not being a renunciant, is perceived as a renunciant. Not being a wise renunciant, he is perceived as a wise renunciant. Not [possessing] right comprehension, he is perceived as possessing right comprehension. Not [possessing] right mindfulness, he is perceived as [possessing] right mind fulness. Not purified, he is perceived as purified.

In the same way, venerable friend, when his wise companions in the holy life do come to know of the countless evil and unwholesome mental aspirations that arise in him in this way, that person, not being a renunciant, is perceived as not a renunciant. Not being a wise renunciant, he is perceived 568a

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as not being a wise renunciant. Not [possessing] right comprehension, he is perceived as not [possessing] right comprehension. Not [possessing] right mindfulness, he is perceived as not [possessing] right mindfulness. Not purified, he is perceived as not purified.

Venerable friend, it should be known that such a person is not to be associated with, not to be respected and honoured. If monks associate with someone who should not be associated with, or respect someone who should not be respected, then they will for a long time be unable to attain profit and benefit, and will not secure their own well-being. They will not find security and happiness but will give rise to suffering, sorrow, and grief.150 [In contrast to this,] venerable friend, suppose that a person's mind does not give rise to a desire like this: "I have committed a breach of the precepts. Let others not know that I have committed a breach of the precepts!" Venerable friend, it may be that others do come to know of that person's breach of the precepts, but that in spite of his breach of the precepts being known by others his mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "I have committed a breach of the precepts. Let others admonish me in private; let them not admonish me amidst the sangha regarding my breach of the precepts!" Venerable friend, it may be that others admonish that person amidst the sangha rather than in private, but that in spite of being admonished by others amidst the sangha rather than in private, his mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states]. Venerable friend, suppose that a person's mind does not give rise to a desire like this: "I have committed a breach of the precepts. Let a person superior to me admonish me; let not a person who is of lower standing than myself admonish me about my breach of the precepts!" Venerable friend, it may be that a person of lower standing than himself admonishes him about his breach of the precepts, rather than a person who is superior to him, but in spite of being admonished by a person of lower standing than himself rather than by a person superior to him, his mind does not 160

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give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "Let me sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks! Let not another monk sit before the Buddha and ask him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks!" Venerable friend, it may be that another monk sits before the Buddha and asks him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks, but despite that other monk sitting before the Buddha and asking him about the Dharma, [in response to which] the World-honored One gives a teaching to the monks, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "When the monks enter [the village to beg alms], let me be at the head [of the line of monks], with all the [remaining] monks following me as we enter! When the monks enter [the village], let not another monk be at the head [of the line], with all the remaining monks following him as we enter!" Venerable friend, it may be that when the monks enter, another monk is at the head [of the line] and all the [remaining monks] follow him when they enter, but despite that other monk being at the head [of the line] with the others following him when they enter, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states]. Venerable friend, suppose that a person's mind does not give rise to a desire like this: "When the monks have entered [the refectory], let me get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food! When the monks have entered [the refectory], let not another monk get the best seat, be the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food!" Venerable friend, it may be that when the monks have entered [the refectory], another monk gets the best seat, is the first to be given a seat, the first to receive water for [hand] washing, and the 161

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first to be served food, but despite that other monk getting the best seat when the monks have entered [the refectory], being the first to be given a seat, the first to receive water for [hand] washing, and the first to be served food, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "When the monks have finished their meal, put away their bowls, and washed [their hands], let me be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them! When the monks have finished their meal, put away their bowls, and washed [their hands], let not another monk be the one to give a teaching to the householders, exhorting and inspiring them, fully delighting them!" Venerable friend, it may be that when the monks have finished their meal, put away their bowls, and washed [their hands], another monk gives a teaching to the householders, exhorting and inspiring them, fully delighting them, but despite that other monk, when the monks have finished their meal, put away their bowls, and washed [their hands], giving a teaching to the householders, exhorting and inspiring them, fully delighting them, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states]. Venerable friend, suppose that a person's mind does not give rise to a desire like this: "When householders approach the monastery, let me be the one to meet and accompany them, to sit with them, and to engage in discussion with them! When householders approach the monastery, let not another monk be the one to meet and accompany them, to sit with them, and to engage in discussion with them!" Venerable friend, it may be that when householders approach the monastery, another monk meets and accompanies them, sits with them, and engages in discussion with them, but despite that other monk meeting and accompanying the householders when they approach the monastery, sitting with them, and engaging in discussion with them, [that person's] mind does not give rise to evil [thoughts]. The absence of evil [thoughts] and the absence of desire in his mind are both wholesome [states].

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Venerable friend, suppose that a person's mind does not give rise to a desire like this: "Let me be recognized by the king, the senior ministers, brahmins, and householders, and be respected by the people of the country! Let not another monk be recognized by the king, the senior ministers, brahmins, and householders, or be respected by the people of the country!" Venerable friend, it may be that another monk is recognized by the king, the senior ministers, brahmins, and householders, and respected by the people of the country, but despite that other monk being recognized by the king, the senior ministers, brahmins, and householders, and being respected by the people of the country, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "Let me be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples! Let not another monk be respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples!" Venerable friend, it may be that another monk is respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples; but despite that other monk being respected by members of the four assemblies: monks, nuns, male lay disciples, and female lay disciples, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

Venerable friend, suppose that a person's mind does not give rise to a desire like this: "Let me acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life! Let not another monk acquire [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life!" Venerable friend, it may be that another monk acquires [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life, but despite that other monk acquiring [excellent] robes and blankets, food and drink, beds and bedding, medicine, all the requisites of life, [that person's] mind does not give rise to evil [thoughts]. That absence of evil [thoughts] and that absence of desire in his mind are both wholesome [states].

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Venerable friend, so long as his wise companions in the holy life have not come to know of the countless wholesome mental aspirations that arise in him in this way, that person, [despite] being a renunciant, is perceived as not a renunciant. Being a wise renunciant he is perceived as not a wise renunciant. [Possessing] right comprehension, he is perceived as not [possessing] right comprehension. [Possessing] right mindfulness, he is perceived as not [possessing] right mindfulness. Being purified, he is perceived as not purified.

[But,] venerable friend, when his wise companions in the holy life do come to know of the countless wholesome mental aspirations that arise in him in this way, that person, being a renunciant, is perceived as a renunciant. Being a wise renunciant, he is perceived as a wise renunciant. [Possessing] right comprehension, he is perceived as [possessing] right comprehension. [Possessing] right mindfulness, he is perceived as [possessing] right mindfulness. Being purified, he is perceived as purified. Venerable friend, suppose that a person buys, from a shop or a smithy, a bronze dish with a lid. He fills it with various appealing and delicious food and drink and puts on the lid. Then he carries it past shops, close to where crowds of people are walking.

All the people who see [the dish] have no desire to eat [from it]. They do not experience desire or relishing. They have repugnance toward it, as the perception of impurity has arisen in them. They say, "Take away those feces! Take away those feces!"151 That person, having carried the bowl to a certain location, lifts the lid and reveals [the contents]. When the people see what is inside, all of them have the desire to eat it. They experience desire and relishing. They no longer experience repugnance toward it, as the perception of purity has arisen in them. Even those who are not hungry want to eat it, not to mention those who are hungry. In the same way, venerable friend, so long as his wise companions in the holy life have not come to know of the countless wholesome mental aspirations that arise in him in this way, that person, [despite] being a renunciant, is perceived as not a renunciant. Being a wise renunciant he is perceived as not a wise renunciant. [Possessing] right comprehension, he is perceived as not [possessing] right comprehension. [Possessing] 164

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right mindfulness, he is perceived as not [possessing] right mindfulness. Being purified, he is perceived as not purified.

[But,] venerable friend, when his wise companions in the holy life do come to know of the countless wholesome mental aspirations that arise in him in this way, that person, being a renunciant, is perceived as a renunciant. Being a wise renunciant, he is perceived as a wise renunciant. [Possessing] right comprehension, he is perceived as [possessing] right comprehension. [Possessing] right mindfulness, he is perceived as [possessing] right mindfulness. Being purified, he is perceived as purified. Venerable friend, it should be known that such a person is to be associated with and to be respected. If monks associate with someone who should be associated with, or respect someone who should be respected, then they will for a long time be able to attain profit and benefit, and will secure their own well-being. They will find security and happiness, and be free of suffering, sorrow, and grief.

At that time, Venerable Mahāmoggallāna was in the assembly. The venerable Mahāmoggallāna said, "Venerable Sāriputta, I would like to tell a simile in relation to this topic. Am I permitted to tell it?" Venerable Sāriputta said, "Venerable Mahāmoggallāna, please tell the simile you wish to tell."

Then Venerable Mahāmoggallāna said:

Venerable Sāriputta, I recall that on one occasion I was dwelling on Mount Vulture Peak at Rājagaha. At that time, when the night was over, toward dawn, I put on my robes, took my bowl, entered Rājagaha, and went to beg alms. I approached the house of the naked ascetic Puṇṇaputta, a former cartwright.152

At that time, at a neighboring house, another cartwright was planing a felloe for a cart. Just then the naked ascetic Puṇṇaputta, the former cartwright, arrived at that house. Seeing that [other cartwright] planing a felloe, the naked ascetic Puṇṇaputta, the former cartwright, had this thought: "If this cartwright uses his adze to plane the felloe by cutting off this and that defect, in this way that felloe will become excellent." Then, just as if he knew the thought in the mind of the naked ascetic Puṇṇaputta, the cartwright took his adze and cut off this and that defect. 165

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Then the naked ascetic Puṇṇaputta was overjoyed and said, "Cartwright, it is as if you knew my mind with your mind. Why is that? Because you used your adze to plane that felloe by cutting off this and that defect, just as I was thinking you could."

In the same way, Venerable Sāriputta, suppose there are those who are flattering, deceitful, envious, lack faith, are negligent, lack right mindfulness and right comprehension, lack concentration, lack wisdom, are conceited, deluded, do not guard the sense faculties, do not train in <seclusion>,153 and lack discernment—on account of knowing their minds with his mind, Venerable Sāriputta has given this teaching.

Venerable Sāriputta, there are those who are not flattering, not deceitful, not envious, who possess faith, are diligent and without sluggishness, endowed with right mindfulness and right comprehension, who cultivate concentration and cultivate wisdom, are not conceited or deluded, guard the sense faculties, train extensively in <seclusion>, and discern skillfully. When they hear the Dharma taught by Venerable Sāriputta, then just like food for the hungry and drink for the thirsty, [what comes from his] mouth gets through to their minds.

Venerable Sāriputta, suppose a girl from the warrior caste, the brahmin caste, the merchant caste, or the worker caste, who is beautiful and attractive, has bathed herself well, anointed her body with perfume, put on bright and clean clothes, and adorned herself with various jewels.154 Now, suppose a man who thinks [well] of that girl, seeking her benefit, welfare, peace, and happiness, takes a wreath made of lotuses, a wreath of champak flowers, a wreath of great-flowered jasmine (sumanā), a wreath of Arabian jasmine (vassikā), or a wreath of roses and gives it to that girl. That girl will joyously receive [the wreath] with both hands and place it on her head.

It is the same, Venerable Sāriputta, with those who are not flattering, not deceitful, not envious, who possess faith, are diligent and without sluggishness, endowed with right mindfulness and right comprehension, who cultivate concentration and cultivate wisdom, are not conceited or deluded, guard the sense faculties, train extensively in <seclusion>, and discern skillfully.

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