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lacks shame and scruples and does not praise shame and scruples, 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 does not show support for his companions in the holy life and does not praise the showing of support for one's companions in the holy life. If a person does not show support for his companions in the holy life and does not praise the showing of support for one's companions in the holy life, then this state of things is not agreeable, not likeable, cannot be thought of fondly, cannot be respected. It is not conducive to training, to restraint, not conducive to being a renunciant, not conducive to attaining mental unification, not conducive to attaining nirvana. Suppose a person does not contemplate the teachings and does not praise contemplation of the teachings. If a person does not contemplate the teachings, and does not praise contemplation of the teachings, 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 does not sit in meditation and does not praise sitting in meditation. If a person does not sit in meditation and does not praise sitting in meditation, 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. Even though that person may think, "May my companions in the holy life support me, respect me, and honor me!", his companions in the holy life still do not support him, respect him, or honor him. Why is that? That person has these countless evil qualities. Because he has these countless evil qualities, his companions in the holy life do not support him, respect him, or honor him.

Suppose that a bad-natured horse is tethered in a stable to be fed. Even though it may think, "May people tether me in a comfortable place, give me good water and fodder, and look after me well!" people still do not 197

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The Madhyama Āgama (Middle-length Discourses), Volume II tether it in a comfortable place, give it good water and fodder, or look after it well. Why is that? Because that horse has a bad nature, it is extremely rough and disobedient, not docile and well-behaved and this causes people not to tether it in a comfortable place, give it good water and fodder, or look after it well.

In the same way, even though a person may think, "May my companions in the holy life support me, respect me, and honor me!" his companions in the holy life still do not support him, respect him, or honor him. Why is that? That person has these countless evil qualities. Because he has these countless evil qualities this causes his companions in the holy life not to support to him, respect him, or honor him. [In contrast to this,] suppose a person does not like disputing and praises the ending of disputes. If a person does not like disputing and praises the ending of disputes, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person does not have evil desires and praises the ending of evil desires. If a person does not have evil desires and praises the ending of evil desires, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person does not violate the precepts, does not transgress the precepts; his precepts are not deficient, his precepts are not in tatters, his precepts are not corrupted, and he praises observance of the precepts. If a person does not violate the precepts, does not transgress the precepts; if his precepts are not deficient, if his precepts are not in tatters, if his precepts are not corrupted, and if he praises observance of the precepts, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person is not given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . lack of shame and scruples, 198

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and praises possession of shame and scruples. If a person is not given to ill-will, . . . uncommunicativeness, . . . avarice, . . . envy, . . . flattery, . . . deceit, . . . does not lack shame and scruples, and praises possession of shame and scruples, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person shows support for his companions in the holy life and praises showing support for one's companions in the holy life. If a person shows support for his companions in the holy life and praises showing support for one's companions in the holy life, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana.

Suppose a person contemplates the teachings and praises contemplation of the teachings. If a person contemplates the teachings and praises contemplation of the teachings, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Suppose a person sits in meditation and praises sitting in meditation. If a person sits in meditation and praises sitting in meditation, then this state of things is agreeable, likeable, enjoyable, can be thought of fondly, can be respected. It is conducive to training, is conducive to restraint, is conducive to being a renunciant, is conducive to attaining mental unification, is conducive to attaining nirvana. Even though this person may not think, "May my companions in the holy life support me, respect me, and honor me!" yet his companions in the holy life do support him, respect him, and honor him. Why is that? That person has these countless wholesome qualities. Because he has these countless wholesome qualities, his companions in the holy life support him, respect him, and honor him.

Suppose an excellent horse is tethered in a stable to be fed. Even though it may not think, "May people tether me in a comfortable place, give me 577a

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95. The Discourse on Maintaining [Wholesome] States

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The Madhyama Āgama (Middle-length Discourses), Volume II good water and fodder, and look after me well!" yet people do tether it in a comfortable place, give it good water and fodder, and look after it well. Why is that? Because that horse has a good nature, is docile and obedient, extremely gentle, and well-behaved; this causes people to tether it in a comfortable place, give it good water and fodder, and look after it well. In the same way, even though this person may not think, "May my companions in the holy life support me, respect me, and honor me!" yet his companions in the holy life do support him, respect him, and honor him. [Why is that? That person has these countless wholesome qualities. Because he has these countless wholesome qualities, his companions in the holy life support him, respect him, and honor him.] Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

95. The Discourse on Maintaining

[Wholesome] States188

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: I shall explain what is regressing in wholesome states, neither maintaining them nor increasing them; I shall explain what is maintaining wholesome states, neither regressing in them nor increasing them; and I shall explain what is increasing wholesome states, neither regressing in them nor [merely] maintaining them.189

What is regressing in wholesome states, neither maintaining them nor increasing them? Monks, if, in regard to possessing firm faith, restraint through the precepts, broad learning, generosity, wisdom, eloquence, and [knowing] the Āgamas and their benefits, a person regresses in regard to these states, neither maintaining nor increasing them, then this is what is called regressing in wholesome states, neither maintaining them nor increasing them.190

What is maintaining wholesome states, neither regressing in them nor increasing them? Monks, in regard to possessing firm faith, restraint through 200

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the precepts, broad learning, generosity, wisdom, eloquence, and [knowing] the Āgamas and their benefits, a person maintains these states, not regressing in them and not increasing them. This is what is called maintaining wholesome states, neither regressing in them nor increasing them. What is increasing wholesome states, neither regressing in them nor [merely] maintaining them? Monks, in regard to possessing firm faith, restraint through the precepts, broad learning, generosity, wisdom, eloquence, and [knowing] the Āgamas and their benefits, here a person increases in regard to these states, neither regressing in them nor [merely] maintaining them. This is what is called increasing wholesome states, neither regressing in them nor [merely] maintaining them. A monk will ensure much benefit for himself if he contemplates like this:191 "Am I often given to covetousness, or am I often free of covetousness? Am I often given to hatred, or am I often free of hatred? Am I often given to sloth-and-torpor, or am I often free of sloth-and-torpor? Am I often given to restlessness and arrogance, or am I often free of restlessness and arrogance? Am I often given to doubt, or am I often free of doubt? Am I often disputatious, or am I often not disputatious? Do I often have a defiled and stained mind, or do I often not have a defiled and stained mind? "Do I often have faith, or do I often lack faith? Do I often have energy, or am I often given to indolence? Do I often have mindfulness, or do I often lack mindfulness? Do I often have concentration, or do I often lack concentration? Do I often have faulty wisdom, or am I often free of faulty wisdom?"

Suppose that a monk, while contemplating, knows, "I am often given to covetousness, . . . hatred, . . . sloth-and-torpor, . . . restlessness and arrogance, . . . doubt, . . . disputatiousness, . . . a defiled and stained mind, . . . lack of faith, . . . indolence, . . . lack of mindfulness, . . . lack of concentration, . . . faulty wisdom." That monk, wishing to eradicate these evil unwholesome states, will seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress. It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and save his clothes. In the 577c

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The Madhyama Āgama (Middle-length Discourses), Volume II same way a monk, wishing to eradicate these evil unwholesome states, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress. Suppose a monk, while contemplating, knows, "I am often free of covetousness, . . . free of hatred, . . . free of sloth-and-torpor, . . . free of restlessness and arrogance, . . . free of doubt, . . . free of disputatiousness, . . . and free of a defiled and stained mind; . . . I have faith, . . . have energy, . . . have mindfulness, . . . and have concentration; . . . and I often dwell free of faulty wisdom."

Then that monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress, but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress. It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and clothes. In the same way a monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress, but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.192 Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

96. The Discourse

on Absence193

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

At that time Venerable Sāriputta addressed the monks:194 Venerable friends, if a monk or nun does not listen to a teaching that he or she has not yet heard; if he or she forgets teachings that he or she has heard; if he or she cannot recollect a teaching that he or she has practiced, developed, recited, and understood through wisdom, if he or she no longer knows what he or she knew, then, venerable friends, this is called the decline of pure states in that monk or nun.

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Venerable friends, if a monk or a nun listens to a teaching that he or she has not yet heard; if he or she does not forget teachings that he or she has heard; if he or she frequently recollects teachings that he or she has practiced, developed, recited, and understood through wisdom, if he or she still knows what he or she knew, then this is called the increase of pure states in that monk or nun.

Venerable friends, a monk should contemplate like this:195 "Do I have covetousness, or do I not have covetousness? Do I have hatred, or do I not have hatred? Do I have sloth-and-torpor, or do I not have sloth-andtorpor? Do I have restlessness and arrogance, or do I not have restlessness and arrogance? Do I have doubt, or do I not have doubt? Am I disputatious, or am I not disputatious? Do I have a defiled and stained mind, or do I not have a defiled and stained mind?

"Do I have faith, or do I not have faith? Do I have energy, or do I not have energy? Do I have mindfulness, or do I not have mindfulness? Do I have concentration, or do I not have concentration? Do I have faulty wisdom, or do I not have faulty wisdom?"

Venerable friends, suppose that a monk, while contemplating, knows, "I have covetousness, . . . I have hatred, . . . I have sloth-and-torpor, . . . I have restlessness and arrogance, . . . I have doubt, . . . I am disputatious, . . . I have a defiled and stained mind, . . . I lack faith, . . . I lack energy, . . . I lack mindfulness, . . . I lack concentration, . . . I have faulty wisdom." Venerable friends, that monk, wishing to eradicate these evil unwholesome states, should quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress. Venerable friends, it is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and save his clothes. In the same way, venerable friends, a monk, wishing to eradicate these evil and unwholesome states, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.

Venerable friends, suppose that a monk, while contemplating, knows, "I am free of covetousness, . . . free of hatred, . . . free of sloth-and-torpor, . . . free of restlessness and arrogance, . . . free of doubt; . . . I am not disputatious, . . . I do not have a defiled and stained mind, . . . I have faith, . . . 203

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Division 9 On Causality

The Madhyama Āgama (Middle-length Discourses), Volume II I have energy, . . . I have mindfulness, . . . I have concentration, . . . and I am free of faulty wisdom."

That monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.

It is just as a person whose head is on fire or whose clothes are on fire will quickly seek the means to save his head and to save his clothes. In the same way, venerable friends, a monk, wishing to maintain these wholesome states, wishing not to lose them, not to regress but to develop them further, will quickly seek the means to train with great diligence, with right mindfulness and right comprehension, persevering in order not to regress.196 Thus spoke Venerable Sāriputta. Having heard what Venerable Sāriputta said, the monks were delighted and received it respectfully. 204

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On Causality

97. The Great Discourse

on Causality197

Thus have I heard. At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time Venerable Ānanda, while sitting in meditation alone and in seclusion, had this thought, "This dependent arising is wonderful. It is very profound and also appears profound; yet on contemplating it, I see it as very easy, very easy [to understand]."

Then in the late afternoon Venerable Ānanda rose from his meditation and approached the Buddha. He paid homage with his head at the Buddha's feet, stood back to one side, and said:

World-honored One, while sitting in meditation alone and in seclusion, I had this thought: "This dependent arising is wonderful. It is very profound and appears profound; yet on contemplating it, I see it as very easy, very easy [to understand]."

The World-honored One said:

Ānanda, do not think like that: "This dependent arising is very easy, very easy [to understand]"! Why is that? This dependent arising is very profound and appears profound.

Ānanda, through not knowing dependent arising as it really is, not seeing it as it really is, not realizing it, not penetrating it, living beings are like a jammed loom,198 [or] like a thoroughly tangled mass of creepers, hurriedly and clamorously coming and going from this world to that world and from that world to this world, unable to transcend birth and death. Therefore, Ānanda, realize that this dependent arising is very profound and appears profound.

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Ānanda, if one is asked "Is there a condition for old age and death?" then one should answer "There is a condition for old age and death"; and if one is asked "What is the condition for old age and death?" then one should answer "Birth is the condition."

Ānanda, if one is asked "Is there a condition for birth?" then one should answer "There is a condition for birth"; and if one is asked "What is the condition for birth?" then one should answer "Becoming is the condition." Ānanda, if one is asked "Is there a condition for becoming?" then one should answer "There is a condition for becoming"; and if one is asked "What is the condition for becoming?" then one should answer "Clinging is the condition."

Ānanda, if one is asked "Is there a condition for clinging?" then one should answer "There is a condition for clinging"; and if one is asked "What is the condition for clinging?" then one should answer "Craving is the condition."199

Thus, Ānanda, conditioned by craving there is clinging, conditioned by clinging there is becoming, conditioned by becoming there is birth, conditioned by birth there are old age and death, conditioned by old age and death there are worry and woe, weeping and tears, sorrow and pain, distress and vexation—all these exist conditioned by old age and death. In this way this entire great mass of dukkha arises. Ānanda, conditioned by birth there are old age and death. [Regarding] this statement, "conditioned by birth there are old age and death," it should be understood what is meant by saying, "conditioned by birth there are old age and death."

Ānanda, if there were no births of fish to the species of fish, of birds to the species of birds, of serpents to the species of serpents,200 of nāgas to the species of nāgas, of spirits to the species of spirits, of demons to the species of demons, of devas to the species of devas, of human beings to the species of human beings;201 Ānanda, if there were no births of the various living beings in their various places, not a single instance of birth— supposing that birth were absent, would there be old age and death? [Ānanda] answered, "There would not."

[The Buddha said:]

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Ānanda, for this reason it should be understood that this is the cause of old age and death, the source of old age and death, the origin of old age and death, the condition for old age and death, namely birth. Why is that? Because conditioned by birth there are old age and death. Ānanda, conditioned by becoming there is birth. [Regarding] this statement, "conditioned by becoming there is birth," it should be understood what is meant by saying "conditioned by becoming there is birth." Ānanda, if there were no becoming of fish to the species of fish, of birds to the species of birds, of serpents to the species of serpents, of nāgas to the species of nāgas, of spirits to the species of spirits, of demons to the species of demons, of devas to the species of devas, of human beings to the species of human beings;202 Ānanda, if there were no becoming of the various living beings in their various places, not a single instance of becoming—supposing that becoming were absent, would there be birth? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of birth, the source of birth, the origin of birth, the condition for birth, namely becoming. Why is that? Because conditioned by becoming there is birth. Ānanda, conditioned by clinging there is becoming. [Regarding] this statement, "conditioned by clinging there is becoming," it should be understood what is meant by saying "conditioned by clinging there is becoming."

Ānanda, if there were no clinging, not a single instance of clinging; supposing that clinging were absent,203 would there be becoming or the concept of becoming?

[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of becoming, the source of becoming, the origin of becoming, the condition for becoming, namely clinging. Why is that? Because conditioned by clinging there is becoming.

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Ānanda, conditioned by craving there is clinging. [Regarding] this statement, "conditioned by craving there is clinging," it should be understood what is meant by saying "conditioned by craving there is clinging." Ānanda, if there were no craving, not a single instance of craving; supposing that craving were absent,204 would there be clinging, would clinging become established?

[Ānanda] answered, "It would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of clinging, the source of clinging, the origin of clinging, the condition for clinging, namely craving. Why is that? Because conditioned by craving there is clinging.205

Ānanda, conditioned by craving there is seeking, conditioned by seeking there is gain, conditioned by gain there is discrimination, conditioned by discrimination there is defilement by desire, conditioned by defilement by desire there is attachment, conditioned by attachment there is miserliness, conditioned by miserliness there is storing up, conditioned by storing up there is protecting [one's possessions].

Ānanda, conditioned by protecting there is the [taking up of] sword and club, there is quarreling, flattery, deceit, falsehood, divisive speech, and the arising of countless evil and unwholesome states. In this way this entire great mass of dukkha arises.

Ānanda, if there were no protecting, not a single instance of protecting; supposing that protecting were absent, would there be the [taking up of] sword and club, would there be quarreling, flattery, deceit, falsehood, divisive speech, and the arising of countless evil and unwholesome states? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of the [taking up of] sword and club, of quarreling, flattery, deceit, falsehood, divisive speech, of the arising of countless evil and unwholesome states; this is the source, this is the origin, this is the condition, namely protecting. Why is that? Because conditioned by protecting there is the [taking up 208

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of] sword and club, quarreling, flattery, deceit, falsehood, divisive speech, the arising of countless evil and unwholesome states. In this way this entire great mass of dukkha arises.

Ānanda, conditioned by storing up there is protecting. [Regarding] this statement, "conditioned by storing up there is protecting," it should be understood what is meant by saying "conditioned by storing up there is protecting."

Ānanda, if there were no storing up, not a single instance of storing up; supposing that storing up were absent, would there be protecting? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of protecting, the source of protecting, the origin of protecting, the condition for protecting, namely storing up. Why is that? Because conditioned by storing up there is protecting.

Ānanda, conditioned by miserliness there is storing up. [Regarding] this statement, "conditioned by miserliness there is storing up," it should be understood what is meant by saying "conditioned by miserliness there is storing up."

Ānanda, if there were no miserliness, not a single instance of miserliness; supposing that miserliness were absent, would there be storing up? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of storing up, the source of storing up, the origin of storing up, the condition for storing up, namely miserliness. Why is that? Because conditioned by miserliness there is storing up.

Ānanda, conditioned by attachment there is miserliness. [Regarding] this statement, "conditioned by attachment there is miserliness," it should be understood what is meant by saying "conditioned by attachment there is miserliness."

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[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of miserliness, the source of miserliness, the origin of miserliness, the condition for miserliness, namely attachment. Why is that? Because conditioned by attachment there is miserliness. Ānanda, conditioned by desire there is attachment. [Regarding] this statement, "conditioned by desire there is attachment," it should be understood what is meant by saying "conditioned by desire there is attachment." Ānanda, if there were no desire, not a single instance of desire; supposing that desire were absent, would there be attachment? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of attachment, the source of attachment, the origin of attachment, the condition for attachment, namely desire. Why is that? Because conditioned by desire there is attachment.

Ānanda, conditioned by discrimination there is defilement by desire. [Regarding] this statement, "conditioned by discrimination there is defilement by desire," it should be understood what is meant by saying "conditioned by discrimination there is defilement by desire." Ānanda, if there were no discrimination, not a single instance of discrimination; supposing that discrimination were absent, would there be defilement by desire?

[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of defilement by desire, the source of defilement by desire, the origin of defilement by desire, the condition for defilement by desire, namely discrimination. Why is that? Because conditioned by discrimination there is defilement by desire.

Ānanda, conditioned by gain there is discrimination. [Regarding] this 210

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statement, "conditioned by gain there is discrimination," it should be understood what is meant by saying "conditioned by gain there is discrimination." Ānanda, if there were no gain, not a single instance of gain; supposing that gain were absent, would there be discrimination? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of discrimination, the source of discrimination, the origin of discrimination, the condition for discrimination, namely gain. Why is that? Because conditioned by gain there is discrimination. Ānanda, conditioned by seeking there is gain. [Regarding] this statement, "conditioned by seeking there is gain," it should be understood what is meant by saying "conditioned by seeking there is gain." Ānanda, if there were no seeking, not a single instance of seeking; supposing that seeking were absent, would there be gain? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of gain, the source of gain, the origin of gain, the condition for gain, namely seeking. Why is that? Because conditioned by seeking there is gain. Ānanda, conditioned by craving there is seeking. [Regarding] this statement: "conditioned by craving there is seeking," it should be understood what is meant by saying "conditioned by craving there is seeking." Ānanda, if there were no craving, not a single instance of craving; supposing that craving were absent, would there be seeking? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of seeking, the source of seeking, the origin of seeking, the condition for seeking, namely craving. Why is that? Because conditioned by craving there is seeking.

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Ānanda, sensual craving and craving for becoming, these two factors have feeling as their cause, conditioned by feeling they come about. Ānanda, if one is asked "Is there a condition for feeling?" then one should answer "There is a condition for feeling"; and if one is asked "What is the condition for feeling?" then one should answer "Contact is the condition." It should be understood what is meant by saying "conditioned by contact there is feeling."

Ānanda, if there were no eye contact, not a single instance of eye contact; supposing that eye contact were absent; would there be the arising of pleasant feeling, painful feeling, or neutral feeling conditioned by eye contact?

[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, if there were no ear contact, . . . nose [contact], . . . tongue [contact], . . . body [contact], . . . mind contact, not a single instance of mind contact; supposing that mind contact were absent, would there be the arising of pleasant feeling, painful feeling, and neutral feeling conditioned by mind contact?

[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of feeling, the source of feeling, the origin of feeling, the condition for feeling, namely contact. Why is that? Because conditioned by contact there is feeling.

Ānanda, if one is asked "Is there a condition for contact?" then one should answer "There is a condition for contact"; and if one is asked "What is the condition for contact?" then one should answer "Name-andform is the condition." It should be understood what is meant by saying "conditioned by name-and-form there is contact."

Ānanda, [regarding] the formations and conditions for the existence of the name group, if those formations and conditions were absent, would there be contact [by way of] <designation>?206

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[Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, [regarding] the formations and conditions for the existence of the form group, if those formations and conditions were absent, would there be contact [by way of] <resistance>?

[Ānanda] answered, "There would not."

[The Buddha said,] "[Ānanda,] supposing the name group and the form group were absent, would there be contact or the concept of contact?" [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of contact, the source of contact, the origin of contact, the condition for contact, namely name-and-form. Why is that? Because conditioned by nameand-form there is contact. Ānanda, if one is asked "Is there a condition for name-and-form?" then one should answer "There is a condition for name-and-form"; and if one is asked "What is the condition for name-and-form?" then one should answer "Consciousness is the condition." It should be understood what is meant by saying "conditioned by consciousness there is name-andform." Ānanda, if consciousness did not enter the mother's womb, would name-and-form manifest as this body?

[Ānanda] answered, "It would not."

[The Buddha said,] "Ānanda, if after entering the mother's womb consciousness were to depart, would name-and-form combine with the semen?" [Ānanda] answered, "It would not."

[The Buddha said:]

Ānanda, if the consciousness of a young boy or girl were to be cut off at the beginning, destroyed and made nonexistent, would name-and-form come to growth?

[Ānanda] answered, "It would not."

[The Buddha said:]

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The Madhyama Āgama (Middle-length Discourses), Volume II Ānanda, for this reason it should be understood that this is the cause of name-and-form, the source of name-and-form, the origin of name-andform, the condition for name-and-form, namely consciousness. Why is that? Because conditioned by consciousness there is name-and-form. Ānanda, if one is asked "Is there a condition for consciousness?" then one should answer "There is a condition for consciousness"; and if one is asked "What is the condition for consciousness?" then one should answer "Name-and-form is the condition." It should be understood what is meant by saying "conditioned by name-and-form there is consciousness." Ānanda, if consciousness did not acquire name-and-form, if consciousness were not established on name-and-form and reliant on it, then would there, for consciousness, be birth, old age, disease, death, and dukkha? [Ānanda] answered, "There would not."

[The Buddha said:]

Ānanda, for this reason it should be understood that this is the cause of consciousness, the source of consciousness, the origin of consciousness, the condition for consciousness, namely name-and-form. Why is that? Because conditioned by name-and-form there is consciousness. So, Ānanda, conditioned by name-and-form there is consciousness, and conditioned by consciousness there is name-and-form. From this comes designation, a statement about designation which is transmitted, a transmitted statement that can be conceptualized, namely from consciousness together with name-and-form.207 Ānanda, why would a [person hold] the view that a self exists? Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma; the World-honored One is the master of the Dharma; the Dharma comes from the World-honored One. May he explain this! Hearing it now, I will gain a full understanding of its meaning. Then the Buddha said, "Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you." Venerable Ānanda listened to receive the teaching.

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The Buddha said:208

Ānanda, there might be a [person who holds] the view that feeling is the self. Or again, there might be a [person who] does not [hold] the view that feeling is the self, but [holds] the view that the self is able to feel, as it is the nature of the self to be able to feel. Or again, there might be a [person who holds] neither the view that feeling is the self nor the view that the self is able to feel, as it is the nature of the self to be able to feel, but [instead holds] the view that the self is without feeling. Ānanda, if there is a [person who holds] the view that feeling is the self, then one should ask him: "You have three [types of] feeling: pleasant feeling, painful feeling, and neutral feeling. Of these three [type of] feelings of yours, which feeling do you view as the self?"

Ānanda, one should further tell him that when he experiences a pleasant feeling, at that time two feelings have ceased, painful feeling and neutral feeling, and at that time he experiences only pleasant feeling. Pleasant feeling is of an impermanent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the pleasant feeling has ceased, he does not think, "Is this not the cessation of the self?"209

Again, Ānanda, when one experiences a painful feeling, at that time two feelings have ceased, pleasant feeling and neutral feeling, and at that time he experiences only painful feeling. Painful feeling is of an impermanent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the painful feeling has ceased, he does not think, "Is this not the cessation of the self?"

Again, Ānanda, when one experiences a neutral feeling, at that time two feelings have ceased, pleasant feeling and painful feeling, and at that time he experiences only neutral feeling. Neutral feeling is of an impermanent nature, of an unsatisfactory nature, of a nature to cease. [Yet] when the neutral feeling has ceased, he does not think, "Is this not the cessation of the self?"

Ānanda, [since] these are impermanent phenomena in this way, a mere mixture of pleasure and pain,210 is it proper for him to continue [to hold] the view that feeling is the self?

[Ānanda] answered, "It is not."

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[The Buddha said:]

Therefore, Ānanda, [since] these are impermanent phenomena in this way, a mere mixture of pleasure and pain, he should not continue [to hold] the view that feeling is the self.

Again, Ānanda, if there is a [person] who does not [hold] the view that feeling is the self but rather [holds] that the self is able to feel, the view that it is the nature of the self to be able to feel, then one should say to him, "If you had no feeling and were unable to experience feeling, it would not be proper [for you] to say of it: 'This is mine.'" Ānanda, is it proper for him to continue like this to [hold] the view that [while] feeling is not the self, yet the self is able to feel, the view that it is the nature of the self to be able to feel?

[Ānanda] answered, "It is not."

[The Buddha said:]

Therefore, Ānanda, he should not [hold] the view that [while] feeling is not the self, [yet] the self is able to feel, the view that it is the nature of the self to be able to feel.

Again, Ānanda, if there is a [person who holds] neither the view that feeling is the self, nor the view that the self is able to feel, it being the nature of the self to be able to feel, but rather [holds] the view that the self is without feeling, then one should tell him, "If you had no feeling and were totally unable to experience [feeling], the self being dissociated from feeling, then there would be no [such practice as] purification of the self."211

Ānanda, is it proper for him, [while] continuing [to hold] the view that feeling is not the self, and [while] not [holding] the view that the self is able to feel, it being the nature of the self to be able to feel, to instead [hold] the view that the self is without feeling?

[Ānanda] answered, "It is not."

[The Buddha said:]

Therefore, Ānanda, it is not proper for him, [while] thus continuing [to hold] the view that feeling is not the self, and [while ] not [holding] the 216

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view that the self is able to feel, it being the nature of the self to be able to feel, to instead [hold] the view that the self is without feeling. This is what is meant by saying that a [person] holds the view that a self exists. Ānanda, how does a [person] not hold the view that a self exists? Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this! Hearing it now, I will gain a full understanding of its meaning. Then the Buddha said, "Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you." Venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, there might be a [person who] does not [hold] the view that feeling is the self, or the view that the self is able to feel, it being the nature of the self to be able to feel, or the view that the self is without feeling. Not holding such views, he does not cling to [anything] in this world; not clinging, he is not agitated; not being agitated, he [attains] nirvana, knowing as it really is: "Birth has been ended for me; the holy life has been established; what had to be done has been done; there will not be another experiencing of existence." Ānanda, these are reckoned [as mere] designations, statements about designation that are to be transmitted, transmitted statements that can be conceptualized, to which one who knows does not cling.

Ānanda, if a monk has been rightly liberated in this way, he no longer [holds] the view that the Tathāgata exists after death, [or] the view that the Tathāgata does not exist after death, [or] the view that the Tathāgata exists and does not exist after death, [or] the view that the Tathāgata neither exists nor does not exist after death. This is what is meant by saying that a [person] does not hold the view that a self exists.212 Ānanda, how does a [person] conceive the concept of a self?213 Venerable Ānanda said to the World-honored One:

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The Madhyama Āgama (Middle-length Discourses), Volume II The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this! Hearing it now, I will gain a full understanding of its meaning. Then the Buddha said, "Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you." Venerable Ānanda listened to receive the teaching.

The Buddha said:

Ānanda, there might be a [person who] conceives the concept of a limited material self. Or again, there might be a [person who] does not conceive the concept of a limited material self [but] conceives the concept of a boundless material self.

Or again, there might be a [person who] neither conceives the concept of a limited material self nor conceives the concept of a boundless material self, [but] conceives the concept of a limited immaterial self. Or again, there might be a [person who] does not conceive the concept of a limited material self, nor conceives the concept of a boundless material self, nor conceives the concept of a limited immaterial self [but] conceives the concept of a boundless immaterial self.

Ānanda, if there is a [person who] conceives the concept of a limited material self, then he conceives the concept of a limited material self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view as this: "There is a self that at that time will appear apart from limited materiality."214 He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a limited material self; in this way one remains attached to the view of a limited material self.

Again, Ānanda, if a [person] does not conceive the concept of a limited material self [but] conceives the concept of a boundless material self, then he conceives the concept of a boundless material self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view like this: "There is a self that at that time will appear apart from boundless materiality." He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept 218

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of a boundless material self; in this way one remains attached to the view of a boundless material self.

Again, Ānanda, if there is a [person who] neither conceives the concept of a limited material self nor conceives the concept of a boundless material self, [but] conceives the concept of a limited immaterial self, then he conceives the concept of a limited immaterial self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view like this: "There is a self that at that time will appear apart from limited immateriality." He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a limited immaterial self; in this way one remains attached to the view of a limited immaterial self.

Again, Ānanda, if there is a [person who] does not conceive the concept of a limited material self, does not conceive the concept of a boundless material self, and does not conceive the concept of a limited immaterial self [but] conceives the concept of a boundless immaterial self, then he conceives the concept of a boundless immaterial self in the present; and [regarding] the breaking up of the body at death he will make a declaration and [hold] a view like this: "There is a self that at that time will appear apart from boundless immateriality." He imagines like this and that; his thinking is like this. Ānanda, in this way a [person] conceives the concept of a boundless immaterial self; in this way a [person] remains attached to the view of a boundless immaterial self. This is what is meant by saying that one conceives the concept of a self.

Ānanda, how does a [person] not conceive the concept of a self? Venerable Ānanda said to the World-honored One:

The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this! Hearing it now, I will gain a full understanding of its meaning. Then the Buddha said, "Ānanda, listen closely and pay proper attention. I shall analyze the meaning for you." Venerable Ānanda listened to receive the teaching.

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The Buddha said:

Ānanda, there could be a [person who] does not conceive the concept of a limited material self, does not conceive the concept of a boundless material self, does not conceive the concept of a limited immaterial self, and does not conceive the concept of a boundless immaterial self. Ānanda, if a [person] does not conceive the concept of a limited material self, he does not conceive the concept of a limited material self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: "There is a self that at that time will appear apart from limited materiality." He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a limited material self; in this way one does not remain attached to the view of a limited material self. Again, Ānanda, if there is a [person who] does not conceive the concept of a boundless material self, then he does not conceive the concept of a boundless material self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: "There is a self that at that time will appear apart from boundless materiality." He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a boundless material self; in this way one does not remain attached to the view of a boundless material self.

Again, Ānanda, if there is a [person who] does not conceive the concept of a limited immaterial self, then he does not conceive the concept of a limited immaterial self in the present; and [regarding] the breaking up of the body at death he will not make a declaration or [hold] a view like this: "There is a self that at that time will appear apart from limited immateriality." He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a limited immaterial self; in this way one does not remain attached to the view of a limited immaterial self.

Again, Ānanda, if there is a [person] who does not conceive the concept of a boundless immaterial self, then he does not conceive the concept of a boundless immaterial self in the present; and [regarding] the breaking 220

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up of the body at death he will not make a declaration or [hold] a view like this: "There is a self that at that time will appear apart from boundless immateriality." He does not imagine like this and that; his thinking is not like this. Ānanda, in this way a [person] does not conceive the concept of a boundless immaterial self; in this way one does not remain attached to the view of a boundless immaterial self.

Ānanda, this is what is meant by saying that a [person] does not conceive the concept of a self. Ānanda, there are seven stations of consciousness and two spheres. What are the seven stations of consciousness? There are material beings of various bodies and varied perception, namely human beings and devas of the desire [realm]. This is reckoned as the first station of consciousness. Again, Ānanda, there are material beings of various bodies and uniform perception, namely Brahmā devas born of the first [absorption], who live long. This is reckoned as the second station of consciousness. Again, Ānanda, there are material beings of uniform bodies and varied perception, namely the devas of Streaming Radiance (Ābhassara). This is reckoned as the third station of consciousness.

Again, Ānanda, there are material beings of uniform bodies and uniform perception, namely the devas of Refulgent Glory (Subhakiṇṇa). This is reckoned as the fourth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely transcending perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of variety, [aware of] the sphere of infinite space, dwell having attained the sphere of infinite space, namely devas of the sphere of infinite space. This is reckoned as the fifth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely transcending the sphere of infinite space, [aware] of the sphere of infinite consciousness, dwell having attained the sphere of infinite consciousness, namely devas of the sphere of infinite consciousness. This is reckoned as the sixth station of consciousness.

Again, Ānanda, there are immaterial beings that by completely transcending the sphere of infinite consciousness, [aware] of the sphere of nothingness, dwell having attained the sphere of nothingness, namely 221

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devas of the sphere of nothingness. This is reckoned as the seventh station of consciousness.

Ānanda, what are the two spheres? There are material beings without perception and without feeling, namely the impercipient devas. This is reckoned as the first sphere.

Again, Ānanda, there are immaterial beings that by completely transcending the sphere of nothingness, [aware] of the sphere of neither-perception-nor-nonperception, dwell having attained the sphere of neither-perception-nor-nonperception, namely devas of the sphere of neither-perceptionnor-nonperception. This is reckoned as the second sphere. Ānanda, [regarding] the first station of consciousness, [where] there are material beings of various bodies and varied perception, namely human beings and devas of the desire [realm]; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the second station of consciousness, [where] there are material beings of various bodies and uniform perception, namely Brahmā devas born of the first [absorption], who live long; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the third station of consciousness, [where] there are material beings of uniform bodies and varied perception, namely the devas of Streaming Radiance; if a monk knows that station of consciousness, 222

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knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the fourth station of consciousness, [where] there are material beings of uniform bodies and uniform perception, namely the devas of Refulgent Glory; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness?

[Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the fifth station of consciousness, [where] there are immaterial beings that by completely transcending perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of variety, [aware] of the sphere of infinite space, dwell having attained the sphere of infinite space, namely devas of the sphere of infinite space; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness. Would he value it or become attached to dwelling in that station of consciousness? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the sixth station of consciousness, [where] there are immaterial beings that by completely transcending the sphere of infinite space, [aware] of the sphere of infinite consciousness, dwell having attained 223

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the sphere of infinite consciousness, namely devas of the sphere of infinite consciousness; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the seventh station of consciousness, [where] there are immaterial beings that, by completely transcending the sphere of infinite consciousness, [aware] of the sphere of nothingness, dwell having attained the sphere of nothingness, namely devas of the realm of nothingness; if a monk knows that station of consciousness, knows the arising of that station of consciousness, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that station of consciousness? Would he value it or become attached to dwelling in that station of consciousness? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the first sphere, [where] there are material beings without perception and without feeling, namely the impercipient devas; if a monk knows that sphere, knows the arising of that sphere, knows its cessation, knows its advantages, knows its disadvantage, and knows the escape from it as it really is, Ānanda, would this monk delight in that sphere? Would he value it or become attached to dwelling in that sphere? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, [regarding] the second sphere, [where] there are immaterial beings that, by completely transcending the sphere of nothingness, [aware] of the sphere of neither-perception-nor-nonperception, dwell having attained the sphere of neither-perception-nor-nonperception, namely devas 224

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of the sphere of neither-perception-nor-nonperception; if a monk knows that sphere, knows the arising of that sphere, knows its cessation, knows its advantages, knows its disadvantages, and knows the escape from it as it really is, Ānanda, would this monk delight in that sphere, would he value it or become attached to dwelling in that sphere? [Ānanda] answered, "He would not."

[The Buddha said:]

Ānanda, if a monk knows these seven stations of consciousness and two spheres as they really are, if his mind is not defiled by attachment and he has attained liberation, then he is reckoned to be an arahant monk called "liberated by wisdom."

Ānanda, there are eight liberations. What are the eight? [Being] material, he sees forms. This is reckoned as the first liberation. Again, not perceiving forms internally, he sees forms externally. This is reckoned as the second liberation.

Again, he dwells having directly realized and accomplished liberation through purity. This is reckoned as the third liberation. Again, by completely transcending perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of variety, [aware] of the sphere of infinite space, he dwells having attained the sphere of infinite space. This is reckoned as the fourth liberation. Again, by completely transcending the sphere of infinite space, [aware] of the sphere of infinite consciousness, he dwells having attained the sphere of infinite consciousness. This is reckoned as the fifth liberation. Again, by completely transcending the sphere of infinite consciousness, [aware] of the sphere of nothingness, he dwells having attained the sphere of nothingness. This is reckoned as the sixth liberation. Again, by completely transcending the sphere of nothingness, [aware] of the sphere of neither-perception-nor-nonperception, he dwells having attained the sphere of neither-perception-nor-nonperception. This is reckoned as the seventh liberation. Again, by completely transcending the sphere of neither-perceptionnor-nonperception, he dwells having directly realized and accomplished 225