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88. The Discourse on the Quest for the Dharma

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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, it is extraordinary, it is remarkable! Venerable Sāriputta so often uplifts and supports his companions in the holy life by helping them abandon what is unwholesome and establishing them in what is wholesome.

Having praised each other like this, these two venerable ones rose from their seats and left.

Thus spoke Venerable Sāriputta. Having heard what Venerable Sāriputta said, Venerable Mahāmoggallāna and the [other] monks were delighted and received it respectfully.

88. The Discourse on the Quest

for the Dharma155

Thus have I heard. At one time the Buddha was traveling in Kosala country with a great assembly of monks. He went to a rosewood grove north of Pañcasāla village, along with various renowned and highly regarded elders, chief disciples such as Venerable Sāriputta, Venerable Mahāmoggalāna, Venerable Kassapa, Venerable Mahākaccāna, Venerable Anuruddha, Venerable Revata, and Venerable Ānanda. Such renowned and highly regarded elders, such chief disciples were dwelling next to the Buddha's thatched hut [north of] Pañcasāla village.156

At that time the World-honored One addressed the monks: You should be on a quest for the Dharma, not on a quest for food and drink.157 Why is that? Out of loving-kindness and compassion for my disciples, I wish you to be on a quest for the Dharma, not on a quest for food and drink.

If you are not on a quest for the Dharma and are on a quest for food and drink, then you will disgrace yourselves and [as your teacher] I will also not have a good reputation. If you are on a quest for the Dharma and not on a quest for food and drink, then you will dignify yourselves and [as your teacher] I will also have a good reputation. 167

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How are disciples who practice under the Buddha on a quest for food and drink and not on a quest for the Dharma? Suppose that I have had my fill, having finished eating my meal, and there is still some food left over. Then two monks arrive who are hungry and weak, and I tell them, "I have had my fill, having finished eating my meal, and there is still some food left over. Take that food if you wish to eat. If you do not take it, then I shall throw it away where there is no greenery or drop it into water where there is no life."

Then the first of the two monks thinks to himself, "The World-honored One has had his fill, having finished eating his meal, and there is still some food left over. If I do not take it, the World-honored One will certainly throw it away where there is no greenery or drop it into water where there is no life. I would now rather take and eat it." He then takes the food. Although that monk, having taken the food, passes the day and night pleasantly and has gained comfort and well-being, yet in taking the food that monk is not conforming to the Buddha's intention. Why is that? Because by taking the food that monk does not achieve having few desires, does not know contentment, is not easily supported, is not easily satisfied, does not know the [proper] time, does not know restraint, does not gain energy, does not attain sitting in meditation, does not attain purity of conduct, does not attain seclusion, does not attain mental unification, does not attain diligence, and does not attain nirvana. Thus, in taking the food, that monk is not conforming to the Buddha's intention. This is how disciples practicing under the Buddha are on a quest for food and drink and not on a quest for the Dharma.

How are disciples on a quest for the Dharma and not on a quest for food and drink? Of those two monks, the second one thinks to himself, "The World-honored One has had his fill, has finished eating his meal, and there is still some food left over. If I do not take it, the World-honored One will certainly throw it away where there is no greenery or drop it into water where there is no life. Again, the World-honored One has said that among [the types of] nutriment this is the most lowly, namely remnants of food. I would now rather not take this food." Thinking thus, he does not take it. Although that monk, through not taking the food, passes the day and night in suffering, not having gained comfort and well-being, yet, in not 168

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taking the food, that monk is conforming to the Buddha's intention. Why is that?

By not taking the food that monk achieves having few desires, knows contentment, is easily supported, is easily satisfied, knows the [proper] time, knows restraint, gains energy, attains sitting in meditation, attains purity of conduct, attains seclusion, attains mental unification, attains diligence, and attains nirvana. Thus, in not taking the food, that monk is conforming to the Buddha's intention. This is how disciples practicing under the Buddha are on a quest for the Dharma and not on a quest for food and drink. Then the World-honored One addressed the disciples:

If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then this Dharma and discipline is not conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the benefit, welfare, peace, and happiness of devas and human beings.158 If a teacher of the Dharma and discipline delights in abiding in seclusion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the benefit, welfare, peace, and happiness of devas and human beings. [On the other hand,] if a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then this Dharma and discipline are conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

If a teacher of the Dharma and discipline delights in abiding in seclusion and his intermediate . . . his new disciples also delight in abiding in seclusion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

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The Madhyama Āgama (Middle-length Discourses), Volume II At that time Venerable Sāriputta was present in the assembly. Then the World-honored One said to him:

Sāriputta, for the sake of the monks, deliver a discourse on the Dharma that accords with the Dharma. I am afflicted by a backache and wish to rest a little.159

Venerable Sāriputta assented to the Buddha's instruction: "Certainly, World-honored One."

Then the World-honored One folded his outer robe in four to serve as a bed, rolled his main robe into a pillow, and lay down on his right side with one foot on the other, maintaining the perception of light, mindful and attentive, and always keeping in mind the intention of getting up again. Then Venerable Sāriputta addressed the monks:

Venerable friends, you should know that the World-honored One has given this teaching in brief: "If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the benefit, welfare, peace, and happiness of devas and human beings. "If a teacher of the Dharma and discipline delights in abiding in seclusion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then this Dharma and discipline will not be conducive to the welfare of many people or the happiness of many people. It is not [being practiced] out of compassion and sympathy for the world, nor for the benefit, welfare, peace, and happiness of devas and human beings. "[On the other hand,] if a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings.

"If a teacher of the Dharma and discipline delights in abiding in seclusion, and his intermediate . . . his new disciples also delight in abiding in 170

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seclusion, then this Dharma and discipline will be conducive to the welfare of many people and the happiness of many people. It is [being practiced] out of compassion and sympathy for the world and for the benefit, welfare, peace, and happiness of devas and human beings."

Regarding this teaching given so briefly by the World-honored One, how do you understand its meaning? How would you elaborate on it and analyze it?160

Then one monk in the assembly said:

Venerable Sāriputta, here a highly regarded elder declares about himself, "I have attained final knowledge: Birth has been ended for me, the holy life is established, what had to be done has been done, there will not be another experiencing of existence; I know this as it really is."' Upon hearing that monk's self-declaration of his attainment of final knowledge, his companions in the holy life are filled with joy. Another monk said:

Venerable Sāriputta, when intermediate and new disciples are on the quest for unsurpassable nirvana and aspire to it, their companions in the holy life are delighted on seeing that.

In these ways those monks explained the meaning, but it did not accord with what Venerable Sāriputta had in mind.

Venerable Sāriputta addressed those monks:

Venerable friends, listen to what I shall say to you. If a teacher of the Dharma and discipline delights in abiding in seclusion, but his senior disciples do not delight in abiding in seclusion, then his senior disciples are to be reproached for three reasons. What are the three? [If] the teacher delights in seclusion but his senior disciples do not train in <seclusion>,

161 then his senior disciples are to be reproached for this. If the teacher teaches the abandoning of certain [mental] states but his senior disciples do not train in abandoning those states, then his senior disciples are to be reproached for this. [If] his senior disciples give up making effort for that which can be experienced and realized, then his senior disciples are to be reproached for this.

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If a teacher of the Dharma and discipline delights in abiding in seclusion but his senior disciples do not delight in abiding in seclusion, then his senior disciples are to be reproached for these three reasons. Venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, but his intermediate . . . his new disciples do not delight in abiding in seclusion, then his intermediate . . . his new disciples are to be reproached for three reasons. What are the three? [If] the teacher delights in seclusion but his intermediate . . . his new disciples do not train in <seclusion>, then his intermediate . . . his new disciples are to be reproached for this. If the teacher teaches the abandoning of certain [mental] states but his intermediate . . . his new senior disciples do not train in abandoning those states, then his intermediate . . . his new disciples are to be reproached for this. [If] his intermediate . . . his new disciples give up making effort for that which can be experienced and realized, then his intermediate . . . his new disciples are to be reproached for this. If a teacher of the Dharma and discipline delights in abiding in seclusion but his intermediate . . . his new disciples do not delight in abiding in seclusion, then his intermediate . . . his new disciples are to be reproached for these three reasons.

[On the other hand,] venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, and his senior disciples also delight in abiding in seclusion, then his senior disciples are to be praised for three reasons. What are the three?

[If] the teacher delights in seclusion and his senior disciples also train in <seclusion>, then his senior disciples are to be praised for this. If the teacher teaches the abandoning of certain [mental] states and his senior disciples also train in abandoning those states, then his senior disciples are to be praised for this. [If] his senior disciples do not give up making effort but practice diligently for that which can be experienced and realized, then his senior disciples are to be praised for this.

If a teacher of the Dharma and discipline delights in abiding in seclusion and his senior disciples also delight in abiding in seclusion, then his senior disciples are to be praised for these three reasons.

Venerable friends, if a teacher of the Dharma and discipline delights in abiding in seclusion, and his intermediate . . . his new disciples also 172

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delight in abiding in seclusion, then his intermediate . . . his new disciples are to be praised for three reasons. What are the three? [If] the teacher delights in seclusion and his intermediate . . . his new disciples also train in <seclusion>, then his intermediate . . . his new disciples are to be praised for this. If the teacher teaches the abandoning of certain states and his intermediate . . . his new disciples also train in abandoning those states, then his intermediate . . . his new disciples are to be praised for this. [If] his intermediate . . . his new disciples do not give up making effort but practice diligently for that which can be experienced and realized, then his intermediate . . . his new disciples are to be praised for this. If a teacher of the Dharma and discipline delights in abiding in seclusion, and his intermediate . . . his new disciples also delight in abiding in seclusion, then his intermediate . . . his new disciples are to be praised for these three reasons.

Venerable Sāriputta said further to the monks:

Venerable friends, there is a middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and which leads to penetration, awakening, and nirvana.

Venerable friends, what is the middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and which leads to penetration, awakening, and nirvana? Venerable friends, thoughts of sensual desire are evil, and the vice of thoughts of sensual desire is also evil. One [should] abandon thoughts of sensual desire and the vice of thoughts of sensual desire. Like this with illwill, . . . enmity, . . . envy, . . . deceit, . . . flattery, . . . lack of shame, . . . lack of scruples, . . . conceit, . . . overbearing pride, . . . arrogance, . . . negligence, . . . luxuriousness, . . . resentment, . . . disputatiousness. . . . Venerable friends, craving is evil, attachment is also evil. One [should] abandon craving and attachment. Venerable friends, this is the middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and leads to penetration, awakening, and nirvana. 173

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The Madhyama Āgama (Middle-length Discourses), Volume II Again, venerable friends, there is this middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma, is in accordance with the Dharma, and leads to penetration, awakening, and nirvana. And what, venerable friends, is this middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma, is in accordance with the Dharma, and leads to penetration, awakening, and nirvana? It is the noble eightfold path: right view . . . up to . . . right concentration; these are the eight. Venerable friends, this is the middle way for the attainment of mental stability, the attainment of concentration, and the attainment of bliss, which conforms to the Dharma and is in accordance with the Dharma, and leads to penetration, awakening, and nirvana. By then the pain afflicting the World-honored One had dissipated and he was at ease and comfortable.162 Rising from his reclining position, he sat cross-legged and praised Venerable Sāriputta:

It is well, it is well, Sāriputta, you have given the monks a discourse on the Dharma that accords with the Dharma. Sāriputta, you should continue to explain to the monks the Dharma that accords with the Dharma. Sāri putta, you should frequently explain to the monks the Dharma that accords with the Dharma.

Then the World-honored One addressed the monks:

You should all remember [this discourse on] the Dharma that accords with the Dharma, recite it and commit it to memory. Why is that? [This discourse on] the Dharma accords with the Dharma; it contains the Dharma and is meaningful; it is the basis of the holy life, leading to penetration, awakening, and nirvana. As clansmen who have shaved off your hair and beards, donned the yellow robes, and out of faith given up the household life, having gone forth to train in the path, you should remember well this Dharma that accords with the Dharma. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Sāriputta and the [other] monks were delighted and received it respectfully. 174

89. The Discourse on a Monk’s Request

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89. The Discourse on a

Monk's Request163

Thus have I heard. At one time the Buddha was dwelling at Rājagaha in the Bamboo Grove, in the Squirrels' Sanctuary, where he was observing the rains retreat with a great assembly of monks.164

At that time Venerable Mahāmoggallāna addressed the monks: Venerable friends, it may be that a monk requests of other monks, "Venerable friends, please advise me, instruct me, and admonish me. Do not [regard] me as a difficult person."

Why is that? Venerable friends, suppose that a certain person is difficult to admonish, and possesses qualities that make him difficult to admonish. Because that person possesses qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him, but [they regard] him as a difficult person.

Venerable friends, what are the qualities that make a person difficult to admonish, such that if someone possesses these qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him but [they regard] him as a difficult person? Venerable friends, suppose that a certain person has evil desires and thoughts [based on such] desires. Venerable friends, having evil desires and thoughts [based on such] desires is a quality that makes this person difficult to admonish. In the same way, having mental defilements and conduct [based on such] defilements, . . . not speaking and being uncommunicative, . . . being deceitful and flattering, . . . being avaricious and envious, . . . lacking shame and lacking scruples, . . . harboring ill-will and malice, . . . becoming angry and uttering angry words, . . . admonishing the monk who admonishes him, . . . being disdainful of the monk who admonishes him, . . . revealing a transgression of the monk who admonishes him, . . . prevaricating by leading the talk astray and refusing to talk, . . . becoming angry and burning with resentment, . . . [associating with] bad friends and bad companions, . . . lacking gratitude and not knowing gratitude.165

Venerable friends, lacking gratitude and not knowing gratitude is a quality that makes this person difficult to admonish. Venerable friends, 571c

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these are the qualities that make a person difficult to admonish, such that if someone possesses these qualities that make him difficult to admonish, his companions in the holy life do not advise, instruct, or admonish him but [they regard] him as a difficult person. Venerable friends, a monk should reflect on such qualities in himself.

Venerable friends, [one should reflect]: "If a person has evil desires and thoughts [based on such] desires, I will not like him. If I have evil desires and thoughts [based on such] desires, others will also not like me." Contemplating like this, a monk does not engage in evil desires and in thoughts [based on such] desires. This is how one should train.166 In the same way, having mental defilements and conduct [based on such] defilements, . . . not speaking and being uncommunicative, . . . being deceitful and flattering, . . . being avaricious and envious, . . . lacking shame and lacking scruples, . . . harboring ill-will and malice, . . . becoming angry and uttering angry words, . . . admonishing the monk who admonishes him, . . . being disdainful of the monk who admonishes him, . . . revealing a transgression of the monk who admonishes him, . . . prevaricating by leading the talk astray and refusing to talk, . . . becoming angry and burning with resentment, . . . [associating with] bad friends and bad companions, . . . lacking gratitude and not knowing gratitude. Venerable friends, [one should reflect]: "If a person lacks gratitude and does not know gratitude, I will not like him. If I lack gratitude and do not know gratitude, others will also not like me." Contemplating like this, a monk does not engage in lack of gratitude and not knowing gratitude. This is how one should train.

Venerable friends, it may be that a monk does not request of other monks, "Venerable friends, please advise me, instruct me, and admonish me, and do not [regard] me as a difficult person." Why is that? Venerable friends, suppose that a certain person is easy to admonish, and possesses qualities that make him easy to admonish. Because that person possesses qualities that make him easy to admonish his companions in the holy life advise him well, instruct him well, and admonish him well, and do not [regard] him as a difficult person.

Venerable friends, what are the qualities that make a person easy to admonish, such that if someone possesses these qualities that make him 176

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easy to admonish his companions in the holy life advise him well, instruct him well, and admonish him well, and do not [regard] him as a difficult person?

Venerable friends, suppose that a certain person does not have evil desires or thoughts [based on such] desires. Venerable friends, not having evil desires or thoughts [based on such] desires is a quality that makes this person easy to admonish.

In the same way, not having mental defilements or conduct [based on such] defilements, . . . not refusing to speak or being uncommunicative, . . . not being deceitful or flattering, . . . not being avaricious or envious, . . . not lacking shame or scruples, . . . not harboring ill-will or malice, . . . not becoming angry or uttering angry words, . . . not admonishing the monk who admonishes him, . . . not being disdainful of the monk who admonishes him, . . . not revealing a transgression of the monk who admonishes him, . . . not prevaricating by leading the talk astray or refusing to talk, . . . not becoming angry or burning with resentment, . . . not [associating with] bad friends or bad companions, . . . not lacking gratitude or knowledge of gratitude.

Venerable friends, not lacking gratitude or knowledge of gratitude is a quality that makes such a person easy to admonish. Venerable friends, these are the qualities that make a person easy to admonish, such that if someone possesses these qualities that make him easy to admonish, his companions in the holy life advise him well, instruct him well, and admonish him well, and do not [regard] him as a difficult person. Venerable friends, a monk should reflect on [such qualities] in himself. Venerable friends, [one should reflect]: "If a person does not have evil desires or thoughts [based on such] desires, I will like him. If I do not have evil desires or thoughts [based on such] desires, then others will like me." Contemplating like this, a monk does not engage in evil desires or in thoughts [based on such] desires. This is how one should train.167 In the same way, not having mental defilements or conduct [based on such] defilements, . . . not refusing to speak or being uncommunicative, . . . not being deceitful or flattering, . . . not being avaricious or envious, . . . not lacking shame or scruples, . . . not harboring ill-will or malice, . . . not becoming angry or uttering angry words, . . . not admonishing the 177

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monk who admonishes him, . . . not being disdainful of the monk who admonishes him, . . . not revealing a transgression of the monk who admonishes him, . . . not prevaricating by leading the talk astray or refusing to talk, . . . not becoming angry or burning with resentment, . . . not [associating with] bad friends or bad companions, . . . not lacking gratitude or knowledge of gratitude.

Venerable friends, [one should reflect]: "If a person does not lack gratitude but knows gratitude, I will like him. If I do not lack gratitude but know gratitude, others will also like me." Contemplating like this, a monk does not lack gratitude but knows gratitude. This is how one should train. Venerable friends, a monk will ensure much benefit for himself if he contemplates like this: "Do I have evil desires and thoughts [based on such] desires, or do I not have evil desires and thoughts [based on such] desires?" Venerable friends, when contemplating [like this], if a monk finds that he does have evil desires and thoughts [based on such] desires, then he is not delighted and seeks to abandon them.

Venerable friends, when contemplating [like this], if a monk finds that he does not have evil desires or thoughts [based on such] desires, then he is delighted, [thinking,] "I am pure [in regard to these states]" and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.

Venerable friends, it is just as a person with [good] eyesight might look at himself in a mirror to see whether or not his face is clean. Venerable friends, if that person with [good] eyesight sees that there is dirt on his face, then he is not delighted and seeks to wash it off. Venerable friends, if that person with [good] eyesight sees that there is no dirt on his face, then he is delighted, [thinking,] "My face is clean," and is delighted on this account.

Venerable friends, when contemplating [like this], if a monk finds that he has evil desires and thoughts [based on such] desires, then he is not delighted and seeks to abandon them. Venerable friends, when contemplating [like this], if a monk finds that he does not have evil desires and thoughts [based on such] desires, then he is delighted, [thinking,] "I am pure [in regard to these states]" and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.

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In the same way [the monk contemplates like this]: "Do I have mental defilements and conduct [based on such] defilements, or do I not have mental defilements and conduct [based on such] defilements? Do I refuse to speak and remain uncommunicative, or do I speak and remain communicative? Am I deceitful and flattering, or am I not deceitful and flattering? Am I avaricious and envious, or am I not avaricious and envious? Do I lack shame and scruples, or do I have shame and scruples? Do I harbor ill-will and malice, or do I not harbor ill-will and malice? Do I become angry and utter angry words, or do I not become angry and utter angry words? Do I admonish the monk who admonishes me, or do I not admonish the monk who admonishes me? Am I disdainful of the monk who admonishes me or am I not disdainful of the monk who admonishes me? Do I reveal a transgression of the monk who admonishes me, or do I not reveal a transgression of the monk who admonishes me? Do I prevaricate by leading the talk astray and refusing to speak, or do I not prevaricate by leading the talk astray and refusing to talk? Do I become angry and burn with resentment or do I not become angry and burn with resentment? Do I [associate with] bad friends and bad companions, or do I not [associate with] bad friends and bad companions? Do I lack gratitude and not know gratitude, or do I have gratitude and know gratitude?" Venerable friends, when contemplating [like this], if a monk finds that he lacks gratitude and does not know gratitude, then he is not delighted and seeks to abandon this [state].

Venerable friends, when contemplating [like this], if a monk finds that he does not lack gratitude and does know gratitude, then he is delighted, [thinking,] "I am pure [in regard to these states]" and being delighted on this account, he [keeps] pursuing his training in the superb Dharma. Venerable friends, it is just as a person with [good] eyesight might look at himself in a mirror to see whether or not his face is clean. Venerable friends, if that person with [good] eyesight sees that there is dirt on his face, then he is not delighted and seeks to wash it off. [But] venerable friends, if that person with [good] eyesight sees that there is no dirt on his face, then he is delighted, [thinking,] "My face is clean," and is delighted on this account.

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Venerable friends, when contemplating [like this], if a monk finds that he lacks gratitude and does not know gratitude, then he is not delighted and seeks to abandon this [state].

Venerable friends, when contemplating [like this], if a monk finds that he does not lack gratitude and does know gratitude, then he is delighted, [thinking,] "I am pure [in regard to these states]" and being delighted on this account, he [keeps] pursuing his training in the superb Dharma.168 Because of being delighted, he attains rapture. Because of attaining rapture, his body becomes tranquil. Because the body is tranquil, he experiences pleasure. Because of experiencing pleasure, his mind becomes concentrated.

Venerable friends, because of his mind becoming concentrated, a learned noble disciple sees and knows as it really is. Because of seeing and knowing as it really is, he experiences disenchantment. Because of disenchantment, he experiences dispassion.

Because of dispassion, he attains liberation. Because of being liberated, he attains knowledge of being liberated, knowing as it really is: "Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence." Thus spoke Venerable Mahāmoggallāna. Having heard what Venerable Mahāmoggallāna said, the monks were delighted and received it respectfully. 90. The Discourse on Knowledge

of the Dharma169

Thus have I heard. At one time the Buddha was dwelling at Kosambī in Ghosita's Park.

At that time Venerable Cunda addressed the monks:

Suppose that a monk makes this proclamation: "I know all the teachings and what can be known about the teaching, and I am free from covetousness";170 yet in that venerable one's mind the evil of covetousness arises and remains. In the same way for disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . <evil> desires and evil views;171 yet in that venerable one's mind evil desires and evil views arise and remain.172 180

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His companions in the holy life will know that venerable one as a person who does not know all the teachings and what can be known about the teaching, and who is not free from covetousness. Why is that? Because in that venerable one's mind covetousness arises and remains. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because in that venerable one's mind evil desires and evil views arise and remain. Venerable friends, he is like a person who is not wealthy but claims to be wealthy, has no fiefdom but claims to have a fiefdom, possesses no livestock but claims to possess livestock. When a time of need comes he has no gold, silver, pearls, beryl, crystal, or amber, no livestock, grain, or servants [of which he could make use].

His relatives and friends approach him and say, "You are in fact not wealthy but claim to be wealthy. You have no fiefdom but claim to have a fiefdom. You possess no livestock but claim to possess livestock. When a time of need comes you have no gold, silver, pearls, beryl, crystal, or amber, you have no livestock, grain, or servants [of which you could make use]."173 In the same way, venerable friends, suppose that a monk makes this proclamation: "I know all the teachings and what can be known about the teaching, and I am free from covetousness"; yet in that venerable one's mind the evil of covetousness arises and remains. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views; yet in that venerable one's mind evil desires and evil views arise and remain.

His companions in the holy life will know that venerable one as a person who does not know all the teachings and what can be known about the teaching, and who is not free from covetousness. Why is that? Because the mind of that venerable one does not tend toward the cessation of covetousness and toward remainderless nirvana. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? 181

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Because the mind of that venerable one does not tend toward the cessation of evil views and toward remainderless nirvana.

Venerable friends, suppose that a monk does not make this proclamation: "I know all the teachings and what can be known about the teaching, and I am free from covetousness"; yet in that venerable one's mind the evil of covetousness does not arise and remain.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views; yet in that venerable one's mind evil desires and evil views do not arise and remain. His companions in the holy life will know that venerable one as a person who really knows all the teachings and what can be known about the teaching, and who is free from covetousness. Why is that? Because in that venerable one's mind covetousness does not arise and remain. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because in that venerable one's mind evil desires and evil views do not arise and remain. Venerable friends, suppose a person is very wealthy but does not claim to be wealthy, has a fiefdom but does not claim to have a fiefdom, possesses livestock but does not claim to possess livestock. When a time of need comes he has gold, silver, pearls, beryl, crystal, amber, livestock, grain, and servants [of which he can make use].

His relatives and friends approach him and say, "You are in fact very wealthy but do not claim to be wealthy. You have a fiefdom but do not claim to have a fiefdom. You have livestock but do not claim to have livestock. When a time of need comes you have gold, silver, pearls, beryl, crystal, and amber, you have livestock, grain, and servants [of which you can make use]."

In the same way, venerable friends, suppose a monk does not make this proclamation: "I know all the teachings and what can be known about the teaching, and I am free from covetousness," and in that venerable one's mind the evil of covetousness does not arise and remain. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame 182

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and scruples, . . . <evil> desires and evil views; and in that venerable one's mind evil desires and evil views do not arise and remain. His companions in the holy life will know that venerable one as a person who [really] knows all the teachings and what can be known about the teaching, and who is free from covetousness. Why is that? Because the mind of that venerable one tends toward the cessation of covetousness and toward remainderless nirvana. In the same way, disputatiousness, . . . anger, . . . illwill, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . and <evil> desires and evil views. Why is that? Because the mind of that venerable one tends toward the cessation of evil views and toward remainderless nirvana. Thus spoke Venerable Cunda. Having heard what Venerable Cunda said, the monks were delighted and received it respectfully. 91. The Discourse on Cunda's

Inquiry about Views174

Thus have I heard. At one time the Buddha was dwelling at Kosambī, in Ghosita's Park.

At that time, in the afternoon, Venerable Mahācunda emerged from sitting in meditation and approached the Buddha. Having paid homage at the Buddha's feet, he stepped back, sat to one side, and said: World-honored One, regarding the various views that keep arising in the world—speculations about the existence of a self, of living beings, of human beings, of a soul, of a life-substratum, and of the world—Worldhonored One, in what way should one know and in what way should one see so that these views are eradicated and abandoned, and other views are not perpetuated and clung to?

The World-honored One said:

Cunda, regarding the various views that keep arising in the world—speculations about the existence of a self, of living beings, of human beings, of a soul, of a life-substratum, and of the world—if, Cunda, [one realizes] the remainderless cessation of all phenomena, [then] knowing like this and seeing like this, these views are eradicated and abandoned, and other 183

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views are not perpetuated and clung to. [For this purpose] one should train in effacement.

Cunda, what constitutes "effacement" in the noble Dharma and discipline? Here a monk, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation . . . up to . . . dwells having attained the fourth absorption. He [might] think, "I am abiding in effacement."

But, Cunda, in the noble Dharma and discipline these four higher states of mind do not yet constitute "effacement." They are "pleasant abidings here and now." As a practitioner emerges from [these absorptions] and enters them again, he [might] think, "I am abiding in effacement." But, Cunda, in the noble Dharma and discipline these do not yet constitute "effacement."

A monk, with the complete transcending of perceptions of form . . . up to . . . enters and abides in the sphere of neither-perception-nor-nonperception. He might think, "I am abiding in effacement." But, Cunda, in the noble Dharma and discipline these four peaceful liberations, which transcend form, having attained the formless, do not yet constitute "effacement." On emerging from them, a practitioner might proclaim to others or think to himself, "I am abiding in effacement." But, Cunda, in the noble Dharma and discipline these do not yet constitute "effacement." Cunda, one should train in effacement [like this]: "Others [may] have evil desires and thoughts [based on such] desires; I shall not have evil desires or thoughts [based on such] desires."175 Cunda, one should train in effacement [like this]: "Others [may] have harmful intent and anger; I shall not have harmful intent and anger."

Cunda, one should train in effacement [like this]: "Others [may] kill living beings, . . . take what is not given, . . . not be celibate; I shall be celibate." Cunda, one should train in effacement [like this]: "Others [may be] overcome by covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt; I shall not be overcome by doubt." Cunda, one should train in effacement [like this]: "Others [may be] fettered by ill-will, . . . flattery, . . . deceit, . . . lack of shame and scruples; I shall have shame and scruples."

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Cunda, one should train in effacement [like this]: "Others [may] have conceit; I shall not have conceit." Cunda, one should train in effacement [like this]: "Others [may] have overbearing pride; I shall not have overbearing pride." Cunda, one should train in effacement [like this]: "Others [may] have little learning; I shall have much learning." Cunda, one should train in effacement [like this]: "Others [may] not contemplate wholesome states; I shall contemplate wholesome states."

Cunda, one should train in effacement [like this]: "Others [may] engage in evil conduct contrary to the Dharma; I shall engage in sublime conduct according to the Dharma." Cunda, one should train in effacement [like this]: "Others [may] engage in false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior; I shall not engage in evil behavior." Cunda, one should train in effacement [like this]: "Others [may] lack faith, . . . be negligent, . . . lack mindfulness, . . . lack concentration, . . . have faulty wisdom; I shall not have faulty wisdom."

Cunda, even just to incline the mind toward wholesome states and to wish to train in them will be of much benefit; how much more so if one practices wholesome states in one's bodily and verbal actions! Cunda, one should incline the mind [like this]: "Others [may] have evil desires and thoughts [based on such] desires; I shall not have evil desires or thoughts [based on such] desires." Cunda, one should incline the mind [like this]: "Others [may] have harmful intent and anger; I shall not have harmful intent and anger."

Cunda, one should incline the mind [like this]: "Others [may] kill living beings, . . . take what is not given, . . . and not be celibate; I shall be celibate." Cunda, one should incline the mind [like this]: "Others [may be] overcome by covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . and doubt; I shall not [be overcome by] doubt." Cunda, one should incline the mind [like this]: "Others [may] be fettered by ill-will, . . . flattery, . . . deceit, . . . lack shame and scruples; I shall have shame and scruples."

Cunda, one should incline the mind [like this]: "Others [may] have conceit; I shall not have conceit." Cunda, one should incline the mind [like this]: "Others [may] have overbearing pride; I shall not have overbearing pride." Cunda, one should incline the mind [like this]: "Others [may] have 574a

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The Madhyama Āgama (Middle-length Discourses), Volume II little learning; I shall have much learning." Cunda, one should incline the mind [like this]: "Others [may] not contemplate wholesome states; I shall contemplate wholesome states."

Cunda, one should incline the mind [like this]: "Others [may] engage in evil conduct contrary to the Dharma; I shall engage in sublime conduct according to the Dharma." Cunda, one should incline the mind [like this]: "Others [may] engage in false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior; I shall not engage in evil behavior." Cunda, one should incline the mind [like this]: "Others [may] lack faith, . . . be negligent, . . . lack mindfulness, . . . lack concentration, . . . and have faulty wisdom; I shall not have faulty wisdom."

Cunda, just as a wrong path has the right path as its opposite, and just as an uneven ford has an even ford as its opposite, in the same way, Cunda, evil desire has as its opposite lack of evil desire. Harmful intent and anger has as its opposite absence of harmful intent and anger. Killing living beings, . . . taking what is not given, . . . not being celibate has as its opposite being celibate. Covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt has as its opposite absence of doubt. The fetter of ill-will, . . . flattery, . . . deceit, . . . lack of shame and scruples has as its opposite the presence of shame and scruples. Conceit has as its opposite absence of conceit. Overbearing pride has as its opposite absence of overbearing pride. Little learning has as its opposite much learning. Not contemplating wholesome states has as its opposite contemplating wholesome states.

Evil conduct contrary to the Dharma has as its opposite sublime conduct according to the Dharma. False speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . and evil behavior has as its opposite abstaining from evil behavior. Lacking faith, . . . being negligent, . . . lacking mindfulness, . . . lacking concentration, . . . having faulty wisdom has as its opposite wholesome wisdom.

Cunda, there are dark states that produce dark results and lead [downward to] bad realms of existence; and there are bright states that produce bright results and lead upward. Thus, Cunda, a person given to evil desires is led upward by the absence of evil desires. One given to harmful intent and anger is led upward by the absence of harmful intent and anger. 186

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One given to killing living beings, . . . taking what is not given, . . . not being celibate is led upward by being celibate. One given to covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt is led upward by absence of doubt. One given to the fetter of ill-will, . . . to flattery, . . . to deceit, . . . to lack of shame and scruples is led upward by the presence of shame and scruples. One given to conceit is led upward by the absence of conceit. One given to overbearing pride is led upward by the absence of overbearing pride. One with little learning is led upward by much learning. One given to not contemplating wholesome states is led upward by contemplating wholesome states.

One given to evil conduct contrary to the Dharma is led upward by sublime conduct according to the Dharma. One given to false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior is led upward by abstaining from evil behavior. One who lacks faith, . . . is negligent, . . . lacks mindfulness, . . . lacks concentration, . . . has faulty wisdom is led upward by wholesome wisdom.

Cunda, if one is not tamed oneself, it is impossible to tame another who is not tamed. If one is drowning oneself, it is impossible to rescue another who is drowning. If one has not extinguished [defilements] oneself, it is impossible to cause another who has not extinguished [defilements] to extinguish them.176

Cunda, if one is tamed oneself, it is possible to tame another who is not tamed. If one is not drowning oneself, it is possible to save another who is drowning. If one has extinguished [defilements] oneself, it is possible to cause another who has not extinguished [defilements] to extinguish them. In this way, Cunda, one given to evil desires can extinguish them through the absence of evil desires. One given to harmful intent and anger can extinguish it through the absence of harmful intent and anger. One given to killing living beings, . . . taking what is not given, . . . not being celibate can extinguish it through being celibate. One given to covetousness, . . . disputatiousness, . . . sloth-and-torpor, . . . restlessness, . . . arrogance, . . . doubt can extinguish it through absence of doubt. One given to the fetter of ill-will, . . . to flattery, . . . to deceit, . . . to lack of shame and scruples can extinguish it through having shame and scruples. 187

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The Madhyama Āgama (Middle-length Discourses), Volume II One given to conceit can extinguish it through being without conceit. One given to overbearing pride can extinguish it through being without overbearing pride. One with little learning can extinguish it through much learning. One given to not contemplating wholesome states can extinguish it through contemplating wholesome states.

One given to evil conduct contrary to the Dharma can extinguish it through sublime conduct according to the Dharma. One given to false speech, . . . divisive speech, . . . harsh speech, . . . frivolous speech, . . . evil behavior can extinguish it through abstaining from evil behavior. One who lacks faith, . . . is negligent, . . . lacks mindfulness, . . . lacks concentration, . . . has faulty wisdom can extinguish it through having wholesome wisdom. In this way, Cunda, I have taught you the way of effacement. I have taught you the way of inclining the mind. I have taught you the way of opposites. I have taught you the way that leads upward. I have taught you the way to extinction.

What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness—that I have now already done. You too should do your part. Go and sit in meditation and contemplation in a secluded place, 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 Mahācunda and the [other] monks were delighted and received it respectfully. 92. The Discourse on the Simile

of Blue and White Lotuses

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

At that time the World-honored One addressed the monks: There are states that are extinguished by the body and not extinguished by speech. There are states that are extinguished by speech and not 188

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extinguished by the body. And there are states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision. What are states that are extinguished by the body and not extinguished by speech? Here a monk is filled with unwholesome bodily action, endowed with it and maintaining it, adhering to it bodily. Having seen this, other monks admonish that monk, "Venerable friend, you are filled with unwholesome bodily action, endowed with it and maintaining it. Why do you adhere to it bodily? Venerable friend, you should abandon unwholesome bodily action and cultivate wholesome bodily action." At a later time that person abandons unwholesome bodily action and cultivates wholesome bodily action. This is what is meant by states that are extinguished by the body and not extinguished by speech. What are states that are extinguished by speech and not extinguished by the body? Here a monk is filled with unwholesome verbal action, endowed with it and maintaining it, adhering to it verbally. Seeing this, other monks admonish that monk thus, "Venerable friend, you are filled with unwholesome verbal action, endowed with it and maintaining it. Why do you adhere to it verbally? Venerable friend, you should abandon unwholesome verbal action and cultivate wholesome verbal action." At a later time that person abandons unwholesome verbal action and cultivates wholesome verbal action. This is what is meant by states that are extinguished by speech and not extinguished by the body. What are states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision? Covetousness is not extinguished by the body or by speech, but is extinguished only by wisdom and vision. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . evil desires and evil views are not extinguished by the body or by speech, but are extinguished only by wisdom and vision. This is what is meant by states that are not extinguished by the body or by speech, but are extinguished only by wisdom and vision. The Tathāgata at times practices examination, examining the mind of another person. He knows that this person is not cultivating the body, cultivating morality, cultivating his mind, and cultivating wisdom in such 189

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The Madhyama Āgama (Middle-length Discourses), Volume II a way that through cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom he could extinguish covetousness. Why is that? Because in the mind of that person evil [states] of covetousness are arising and remaining.

In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . he could extinguish evil desires and evil views. Why is that? Because in the mind of that person evil desires and evil views are arising and remaining.

[The Tathāgata at times] knows that this [other] person is cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom in such a way that through cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom, he could extinguish covetousness. Why is that? Because in the mind of this person evil [states of] covetousness are not arising and remaining. In the same way, disputatiousness, . . . anger, . . . ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . deceit, . . . flattery, . . . lack of shame and scruples, . . . he could extinguish evil desires and evil views. Why is that? Because in the mind of that person evil desires and evil views are not arising and remaining.

It is just as when a blue lotus, or a red, crimson, or white lotus is born in water and grows in water, but rises above the water and is not attached to the water. In the same way, a tathāgata is born in the world and grows up in the world, but rises above worldly conduct and is not attached to worldly states. Why is that? [Because] a tathāgata is free from attachment and fully awakened, having risen above all that is worldly. At that time, Venerable Ānanda was holding a fan and attending on the Buddha. Then, extending his hands with palms joined toward the Buddha, Venerable Ānanda said, "World-honored One, what is the name of this discourse? How should we remember it?" The World-honored One said, "Ānanda, this discourse is called the 'Simile of the Blue and White Lotuses.' This is how you should remember and recite it."

Then the World-honored One addressed all the monks:

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You should together remember this "Discourse on the Simile of the Blue and White Lotuses," recite it, and commit it to memory. Why is that? This "Discourse on the Simile of the Blue and White Lotuses" accords with the Dharma and is conducive for benefit. It is a basis for the holy life, leading to penetration, awakening, and nirvana.

Clansmen who have shaved off their hair and beards, donned the yellow robe, and out of faith given up the household life to become homeless and train in the path should memorize this "Discourse on the Simile of the Blue and White Lotuses," reciting it and retaining it well. Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the [other] monks were delighted and received it respectfully. 93. The Discourse on a

Brahmin [Practitioner of]

Purification by Bathing177

Thus have I heard. At one time, when the Buddha had just recently attained awakening,178 he was staying under an ajapāla-nigrodha tree in Uruvelā, by the bank of the Nerañjarā River.

At that time there was a brahmin [practitioner of] purification by bathing who, while taking a stroll in the afternoon, approached the Buddha. Seeing that brahmin [practitioner of] purification by bathing coming in the distance, the World-honored One addressed the monks on his account:179 If someone's mind is defiled by [any of the] twenty-one defilements, then he will certainly go to a bad realm, take birth in a hell realm.180 What are the twenty-one defilements?

Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental 191

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The Madhyama Āgama (Middle-length Discourses), Volume II defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If someone's mind is defiled by [any of these] twenty-one defilements, then he will certainly go to a bad realm, taking birth in a hell realm.

Suppose that a dirty and stained cloth is given to a dyer [to be dyed]. Having received it, the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to remove the dirt and stains from it. But even though the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to make it clean, the dirty cloth still remains defiled and stained.181 In the same way, if someone's mind is defiled by [any of the] twentyone defilements, then he will certainly go to a bad realm, take birth in a hell realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If someone's mind is defiled by [any of these] twenty-one defilements, then he will certainly go to a bad realm, take birth in a hell realm.

If someone's mind is not defiled by [any of] the twenty-one defilements, then he will certainly go to a good realm, take birth in a heavenly realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; 192

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lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If someone's mind is not defiled by [any of these] twenty-one defilements, then he will certainly go to a good realm, take birth in a heavenly realm. Suppose that a clean, white Benares cloth is given to a dyer [to be dyed]. Having received it, the dyer washes the cloth thoroughly with ash, soap beans, or clay in order to clean it. As the dyer thoroughly washes this clean, white Benares cloth with ash, soap beans, or clay in order to make it clean, this clean, white Benares cloth that was already clean becomes even cleaner.182

In the same way, if someone's mind is not defiled by [any of] the twentyone defilements, then he will certainly go to a good realm, take birth in a heavenly realm. What are the twenty-one defilements? Wrong view is a mental defilement; desire contrary to the Dharma is a mental defilement; covetousness is a mental defilement; [adhering to] wrong teachings is a mental defilement; greed is a mental defilement; anger is a mental defilement; sloth-and-torpor is a mental defilement; restlessness-and-worry is a mental defilement; doubt is a mental defilement; ill-will is a mental defilement; uncommunicativeness is a mental defilement; avarice is a mental defilement; envy is a mental defilement; deceit is a mental defilement; flattery is a mental defilement; lack of shame is a mental defilement; lack of scruples is a mental defilement; conceit is a mental defilement; overbearing pride is a mental defilement; arrogance is a mental defilement; negligence is a mental defilement. If a person's mind is not defiled by [any of these] twenty-one defilements, he will certainly go to a good realm, take birth in a heavenly realm.

If someone knows wrong view to be a mental defilement, then, having known this, he should abandon it. In the same way, if someone knows desire contrary to the Dharma to be a mental defilement, . . . covetousness to be a mental defilement, . . . [adhering to] wrong teachings to be a mental defilement, . . . greed to be a mental defilement, . . . anger to be a mental defilement, . . . sloth-and-torpor to be a mental defilement, . . . restlessness and worry to be a mental defilement, . . . doubt to be a mental defilement, . . . ill-will to be a mental defilement, . . . uncommunicativeness 193

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The Madhyama Āgama (Middle-length Discourses), Volume II to be a mental defilement, . . . avarice to be a mental defilement, . . . envy to be a mental defilement, . . . deceit to be a mental defilement, . . . flattery to be a mental defilement, . . . lack of shame to be a mental defilement, . . . lack of scruples to be a mental defilement, . . . conceit to be a mental defilement, . . . overbearing pride to be a mental defilement, . . . arrogance to be a mental defilement, . . . negligence to be a mental defilement, then, having known this, he should abandon it.

He imbues the mind with loving-kindness, mentally pervading one direction [with loving-kindness], likewise the second, third, and fourth directions, the four intermediate directions, and also above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill-will or contention, he dwells having pervaded the entire world [with a mind] that is boundless, exalted, immeasurable, and well developed. In the same way, he imbues the mind with compassion, . . . with empathetic joy, . . . with equanimity, free from fetters or resentment, without ill-will or contention; he dwells having pervaded the entire world [with a mind] that has become boundless, exalted, immeasurable, and well developed.183 Brahmin, this is what is called bathing the inner mind instead of bathing the outer body.

Then the brahmin said to the World-honored One, "Gotama, you should go to the Bāhukā River to bathe."

The World-honored One asked, "Brahmin, what do people gain from bathing in the Bāhukā River?"

The brahmin replied:

Gotama, bathing in the Bāhukā River is a sign of religious purification in the world, a sign of deliverance, a sign of merit. Gotama, one who bathes in the Bāhukā River thereby becomes purified and eliminates all evil. The World-honored One then spoke to the brahmin in verse: Brahmin Sundarika,

Entering the Bāhukā River

Is a common recreation of fools,

Which cannot purify dark deeds.

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Sundarika, of what use is going to springs? Of what benefit is the Bāhukā River? If a person performs unwholesome deeds, What good does clean water do him? A pure person has no stains and defilements; A pure person always speaks of morality. A pure person's clean bright deeds Always lead to pure conduct.

If you do not kill living beings, Always abstain from taking what is not given, Speak the truth, do not speak lies, Always have right mindfulness and right comprehension, Then, brahmin, training in this way, All living beings are at peace. Brahmin, why return home [to bathe]? The spring at home purifies no one. Brahmin, you should train

In purification through wholesome teachings. What need have you of lowly water, Which removes only bodily filth? The brahmin said to the Buddha, "I also think in this way. I shall purify myself through wholesome teachings. What need have I of lowly water?" Hearing what the Buddha taught, the brahmin was greatly gladdened in mind. He paid homage at the Buddha's feet, and took refuge in the Buddha, Dharma, and Sangha. The brahmin said: World-honored One, I have understood. Well-gone One, I have comprehended. I now personally take refuge in the Buddha, the Dharma, and the Sangha. May the World-honored One accept me as a male lay disciple from this day forward until the end of life. I personally take refuge for my whole life.184 Thus spoke the Buddha. Having heard what the Buddha said, the brahmin Sundarika [who practiced] purification through bathing and the monks were delighted and received it respectfully. 195

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576b

The Madhyama Āgama (Middle-length Discourses), Volume II 94. The Discourse on

the Monk Kālaka185

Thus have I heard. At one time the Buddha was staying at Sāvatthī in the Eastern Park, in the Hall of Migāra's Mother.

At this time the monk Kālaka, Migāra's mother's son, who always liked disputing, approached the Buddha. Seeing the monk Kālaka approaching in the distance, the World-honored One addressed the monks on account of the monk Kālaka:186

Suppose a person always likes disputing and does not praise the ending of disputes. If a person always likes disputing and does not praise the ending of disputes, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana.187 Suppose a person has evil desires and does not praise the ending of evil desires. If a person has evil desires and does not praise the ending of evil desires, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana. Suppose a person violates the precepts, transgresses the precepts; his precepts are deficient, his precepts are in tatters, his precepts are corrupted, and he does not praise observance of the precepts. If a person violates the precepts, transgresses the precepts; if his precepts are deficient, if his precepts are in tatters, if his precepts are corrupted, and he does not praise observance of the precepts, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, not conducive to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana.

Suppose a person is given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . lacks shame and scruples and does not praise shame and scruples. If a person is given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . 196