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The Madhyama Āgama (Middle-length Discourses), Volume II the liberation of the cessation of perception and knowing, and seeing with wisdom he knows that all taints have been eradicated. This is reckoned as the eighth liberation.

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, and if he dwells having directly realized and accomplished these eight liberations in forward and backward order, and seeing with wisdom knows that all taints have been eradicated, then he is reckoned to be an arahant monk and is called "liberated both ways." Thus spoke the Buddha. Having heard what the Buddha said, Venerable Ānanda and the monks were delighted and received it respectfully. 98. The Discourse on the

Establishments of

Mindfulness215

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

At that time the World-honored One addressed the monks: There is one path for the purification of beings, for going beyond sorrow and fear, for eradicating suffering and distress, for abandoning weeping and tears, for attaining the true Dharma, namely the four establishments of mindfulness.

If there were tathāgatas of the past, free from attachment and fully awakened, they all attained realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mindfulness, and by developing the seven factors of awakening.216

If there will be tathāgatas of the future, free from attachment and fully awakened, they will all attain realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mindfulness, and by developing the seven factors of awakening.

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I now, being the tathāgata of the present, free from attachment and fully awakened, have attained realization of unsurpassable and complete awakening by abandoning the five hindrances that defile the mind and weaken wisdom, by dwelling with the mind well settled in the four establishments of mindfulness, and by developing the seven factors of awakening. What are the four [establishments of mindfulness]? [They are] the establishment of mindfulness by contemplating the body as body; and similarly the establishment of mindfulness by contemplating feelings, . . . [states of] mind, . . . and dharmas as dharmas.217

What is the establishment of mindfulness by contemplating the body as body?218 When walking, a monk knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when falling asleep, he knows he is falling asleep; when waking up, he knows he is waking up; when falling asleep or waking up, he knows he is falling asleep or waking up.219 In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally.220 He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. When going out and coming in, a monk clearly knows, contemplates, and discerns [this action] well; [when] bending or stretching [his limbs], when lowering or raising [his head], he does so with appropriate deportment; when wearing his outer robe and other robes and [carrying his] bowl, he does so properly; when walking, standing, sitting, lying down, [falling] asleep, waking up, speaking, and keeping silent—all [these activities] he clearly knows.221 In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. [When] evil and unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome dharmas.222

It is just as a carpenter or a carpenter's apprentice might apply an inked string to a piece of wood [to mark a straight line] and then cut the wood 582c

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The Madhyama Āgama (Middle-length Discourses), Volume II with a sharp adze to make it straight.223 In the same way, [when] evil unwholesome thoughts arise, a monk controls, abandons, eradicates, and stops them by recollecting wholesome dharmas.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. With teeth clenched and tongue pressed against his palate, a monk uses [the will-power of his own] mind to control his mind, to control, abandon, eradicate, and stop [evil thoughts].

It is just as two strong men might seize a weaker man and shoving him this way and that, they beat him up as they wish. In the same way, with teeth clenched and tongue pressed against his palate, a monk uses [the will-power of his own] mind to control his mind, to control, abandon, eradicate, and stop [evil thoughts].

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body: A monk is mindful of breathing in and knows he is breathing in mindfully; he is mindful of breathing out and knows he is breathing out mindfully. [When] breathing in long, he knows he is breathing in long; [when] breathing out long, he knows he is breathing out long. [When] breathing in short, he knows he is breathing in short; [when] breathing out short, he knows he is breathing out short.

He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily activities when breathing in; he trains in calming <bodily> activities when breathing out.224

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. 228

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Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with rapture and pleasure born of seclusion [experienced in the first absorption], so that there is no part [of his body] that is not pervaded by rapture and pleasure born of seclusion.225 It is just as a bath attendant, having filled a vessel with bathing powder, might mix it with water and knead it so that no part of [the powder] is not completely drenched and pervaded with water. In the same way, a monk completely drenches and pervades his body from within with rapture and pleasure born of seclusion, so that there is no part [of his body] that is not pervaded by rapture and pleasure born of seclusion.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with rapture and pleasure born of concentration [experienced in the second absorption], so that there is no part [of his body] that is not pervaded by rapture and pleasure born of concentration.

It is just like a mountain spring that is full and overflowing with clear, clean water so that water coming from any of the four directions cannot enter it, with springwater welling up from the bottom on its own, flowing out and flooding the surroundings, completely drenching and pervading every part of the mountain. In the same way, a monk completely drenches and pervades his body from within with rapture and pleasure born of concentration so that there is no part [of his body] that is not pervaded by rapture and pleasure born of concentration.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk completely drenches and pervades his body from within with pleasure born of the absence of rapture [experienced in the third absorption], so that there is 229

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It is just as a blue, red, or white lotus that is born in the water and has come to full growth in the water, remains submerged in the water with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by it], with no part that is not pervaded by [the water]. In the same way, a monk completely drenches and pervades his body from within with pleasure born of the absence of rapture so that there is no part [of his body] that is not pervaded by pleasure born of the absence of rapture. In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk mentally resolves to dwell having accomplished a complete pervasion of his body from within with mental purity [experienced in the fourth absorption], so that there is no part [of his body] that is not pervaded by mental purity. It is just as a person might cover himself from head to foot with a cloth measuring seven or eight units, so that every part of his body is covered. In the same way, a monk completely pervades his body from within with mental purity [experienced in the fourth absorption], so that there is no part [of his body] that is not pervaded by mental purity. In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk is mindful of the perception of light (ālokasaññā), properly taking hold of it, properly retaining it, and recollecting it properly with mindfulness, [so that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way, he develops an undistorted and undefiled state of mind that is bright and clear, a state of mind that is totally unobscured by impediments.226

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In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk properly grasps the reviewing sign,227 recollecting it properly with mindfulness. It is just as someone who is seated might contemplate another person who is lying down, or while lying down might contemplate someone who is seated. In the same way, a monk properly grasps the reviewing sign, recollecting it properly with mindfulness.

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk contemplates this body from head to foot, according to its position and according to its attractive and repulsive [qualities], as full of various kinds of impurities, [reflecting]: "Within this body of mine there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine."

It is just as a person endowed with eyesight, on seeing a vessel full of various seeds, might clearly distinguish them all, identifying them as rice seeds, millet seeds, turnip seeds, or mustard seeds.228 In the same way, a monk contemplates this body from head to foot, according to its position and according to its attractive and repulsive [qualities], as full of various kinds of impurities, [reflecting]: "Within this body of mine there is head hair, body hair, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine."

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the 231

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body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk contemplates the body [as made up of] elements: "Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element."229

It is just as a butcher, having slaughtered and skinned a cow, might divide it into six parts and spread them on the ground [to display them for sale]. In the same way a monk contemplates the body [as made up of] elements: "Within this body of mine there is the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element."

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. A monk contemplates a corpse that has been dead for one, two, or up to six or seven days, which is being pecked at by crows, devoured by jackals and wolves, burned by fire, or buried in the earth,230 or that is completely rotten and decomposed. Seeing this, he compares himself to it: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]." In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. Just as he has formerly seen [a corpse] in a charnel ground, [so] the monk [recollects] a carcass of bluish color, decomposed and half eaten [by animals], the bones lying on the ground still connected together. Seeing this, he compares himself to it: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]."

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body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. Just as he has formerly seen [a skeleton] in a charnel ground, [so] a monk [recollects it] without skin, flesh, or blood, held together only by sinews. Seeing it, he compares himself to it: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]."

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. Just as he has formerly seen [bones] in a charnel ground, [so] a monk [recollects] disconnected bones that have been scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. Seeing this, he compares himself to it: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]."

In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. Again, a monk contemplates the body as body. Just as he has formerly seen [bones] in a charnel ground, [so] a monk [recollects] bones that are white like shells, or bluish like the color of a pigeon, or red as if smeared with blood, rotting and decomposing, crumbling to dust. Seeing this, he compares himself to it: "This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate]." In this way a monk contemplates the body as body internally [or] he contemplates the body as body externally. He sets up mindfulness of the body and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates the body as body. If a monk or nun contemplates the body in this way for even a short time, then this is what is meant by the establishment of mindfulness by contemplating the body as body.231

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What is the establishment of mindfulness by contemplating feelings as feelings? When experiencing a pleasant feeling, a monk knows he is experiencing a pleasant feeling; when experiencing a painful feeling, he knows he is experiencing a painful feeling; when experiencing a neutral feeling, he knows he is experiencing a neutral feeling; when experiencing a pleasant bodily feeling, he knows he is experiencing a pleasant bodily [feeling], [when experiencing] a painful bodily [feeling], . . . a neutral bodily [feeling], . . . a pleasant mental [feeling], . . . a painful mental [feeling] . . . a neutral mental [feeling], . . . a pleasant worldly [feeling], . . . a painful worldly [feeling], . . . a neutral worldly [feeling], . . . a pleasant unworldly [feeling], . . . a painful unworldly [feeling], . . . a neutral unworldly [feeling], . . . a pleasant [feeling related to] sensuality, . . . a painful [feeling related to] sensuality, . . . a neutral [feeling related to] sensuality, . . . a pleasant [feeling not related to] sensuality, . . . a painful [feeling not related to] sensuality . . . ; when [experiencing] a neutral [feeling not related to] sensuality, he knows he is experiencing a neutral feeling not related to sensuality.232

In this way a monk contemplates feelings as feelings internally [or] he contemplates feelings as feelings externally. He sets up mindfulness of feelings and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates feelings as feelings. If a monk or nun contemplates feelings in this way for even a short time, then this is what is meant by the establishment of mindfulness by contemplating feelings as feelings.

What is the establishment of mindfulness by contemplating states of mind as states of mind? A monk knows, as it really is, a state of mind with desire to be a state of mind with desire; he knows, as it really is, a state of mind without desire to be a state of mind without desire; [he knows, as it really is, a state of mind] with hatred, . . . [a state of mind] without hatred, . . . [a state of mind] with delusion, . . . [a state of mind] without delusion, . . . a defiled [state of mind], . . . an undefiled [state of mind], . . . a contracted [state of mind], . . . a distracted [state of mind], . . . an inferior [state of mind], . . . a superior [state of mind], . . . a narrow [state of mind], . . . a broad [state of mind], . . . a developed [state of mind], . . . an undeveloped [state of mind], . . . a concentrated [state of mind], . . . 234

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an unconcentrated [state of mind] . . . ; he knows, as it really is, an unliberated [state of mind] to be an unliberated state of mind; he knows, as it really is, a liberated [state of mind] to be a liberated [state of mind].233 In this way a monk contemplates states of mind as states of mind internally [or] he contemplates states of mind as states of mind externally. He sets up mindfulness of states of mind and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates states of mind as states of mind. If a monk or nun contemplates states of mind in this way for even a short time, then this is what is meant by the establishment of mindfulness by contemplating states of mind as states of mind. What is the establishment of mindfulness by contemplating dharmas as dharmas?234 In dependence on the eye and forms, an internal fetter [may] arise. [When such] an internal fetter is actually present, a monk knows, as it really is, that an internal fetter is present; [when] an internal fetter is actually absent, a monk knows, as it really is, that an internal fetter is absent; he knows, as it really is, how an unarisen internal fetter arises; he knows, as it really is, how an arisen internal fetter ceases and does not arise again.235

In the same way for the ear, . . . the nose, . . . the tongue, . . . the body, . . . In dependence on the mind and mind objects an internal fetter [may] arise. [When such] an internal fetter is actually present, a monk knows, as it really is, that an internal fetter is present; [when] an internal fetter is actually absent, he knows, as it really is, that an internal fetter is absent; he knows, as it really is, how an unarisen internal fetter arises; he knows, as it really is, how an arisen internal fetter ceases and does not arise again.

In this way a monk contemplates dharmas as dharmas internally [or] he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation] to the six internal [sense] spheres. Again, a monk contemplates dharmas as dharmas. [When] sensual desire is actually present internally, a monk knows, as it really is, that sensual desire is present; [when] sensual desire is actually absent internally, he knows, as it really is, that sensual desire is absent; he knows, as it really 235

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is, how unarisen sensual desire arises; he knows, as it really is, how arisen sensual desire ceases and does not arise again.

In the same way for anger, . . . sloth-and-torpor, . . . restlessness-andworry. . . . [When] doubt is actually present internally, a monk knows, as it really is, that doubt is present; [when] doubt is actually absent internally, he knows, as it really is, that doubt is absent; he knows, as it really is, how unarisen doubt arises; he knows, as it really is, how arisen doubt ceases and does not arise again.

In this way a monk contemplates dharmas as dharmas internally [or] he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation to] the five hindrances.

Again, a monk contemplates dharmas as dharmas. [When] the awakening factor of mindfulness is actually present internally, a monk knows, as it really is, that the awakening factor of mindfulness is present; [when] the awakening factor of mindfulness is actually absent internally, he knows, as it really is, that the awakening factor of mindfulness is absent; he knows, as it really is, how the unarisen awakening factor of mindfulness arises; he knows, as it really is, how the arisen awakening factor of mindfulness is maintained without loss or deterioration, and how it is further developed and increased. In the same way for investigation of dharmas,236 . . . energy, . . . joy, . . . tranquility, . . . concentration. . . . [When] the awakening factor of equanimity is actually present internally, a monk knows, as it really is, that the awakening factor of equanimity is present; [when] the awakening factor of equanimity is actually absent internally, he knows, as it really is, that the awakening factor of equanimity is absent; he knows, as it really is, how the unarisen awakening factor of equanimity arises; he knows, as it really is, how the arisen awakening factor of equanimity is maintained without loss or deterioration, and how it is further developed and increased. In this way a monk contemplates dharmas as dharmas internally [or] he contemplates dharmas as dharmas externally. He sets up mindfulness of dharmas and is endowed with knowledge, vision, understanding, and penetration. This is [how] a monk contemplates dharmas as dharmas, namely [in relation] to the seven factors of awakening. If a monk or nun 236

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contemplates dharmas in this way even for a short time, then this is reckoned to be the establishment of mindfulness by contemplating dharmas as dharmas.

If a monk or a nun with settled mind properly maintains the four establishments of mindfulness for seven years, then he or she will certainly attain [one of] two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attainment of nonreturning. Let alone seven years, . . . six [years], . . . five [years], . . . four [years], . . . three [years], . . . two [years], . . . [or] one year, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness for seven months, then he or she will certainly attain [one of] two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attainment of nonreturning. Let alone seven months, . . . six [months], . . . five [months], . . . four [months], . . . three [months], . . . two [months], . . . [or] one month, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness for seven days and nights, he or she will certainly attain one of two fruits: either final knowledge here and now or, if there is a remainder [of clinging], the attainment of nonreturning. Let alone seven days and nights, . . . six [days and nights], . . . five [days and nights], . . . four [days and nights], . . . three [days and nights], . . . two [days and nights], . . . [or] one day and night, if a monk or a nun with settled mind properly maintains the four establishments of mindfulness even for a short moment, then, practicing in this way in the morning, he or she will certainly have made progress by the evening of the same day, [or] practicing in this way in the evening, he or she will certainly have made progress by the [next] morning.237

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

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on the Mass of Dukkha238

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

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The Madhyama Āgama (Middle-length Discourses), Volume II At that time, after the midday meal, the monks were seated together in the assembly hall for some small matter, when many heterodox practitioners, who were roaming around after midday, approached the monks.239 Having exchanged greetings, stepped back, and sat to one side, they said to the monks:

Venerable friends, the renunciant Gotama sets forth penetrative knowledge of sensual pleasures, he sets forth penetrative knowledge of material form, and he sets forth penetrative knowledge of feelings. Venerable friends, we too set forth penetrative knowledge of sensual pleasures, set forth penetrative knowledge of material form, and set forth penetrative knowledge of feelings.

In regard to these two knowledges and these two penetrations [set forth by] the renunciant Gotama and by ourselves, which is superior [or inferior] and what is different?

Then the monks, hearing what the many heterodox practitioners had said, neither agreed nor disagreed but silently got up and left, thinking: "From the World-honored One we shall obtain an understanding of what has thus been said." Then they approached the Buddha. Having paid homage with their heads [at his feet], stepped back, and sat to one side, they told the Buddha the whole discussion they had had with the many heterodox practitioners. Then the World-honored One told the monks:

You should have right away asked the many heterodox practitioners this: "Venerable friends, what is the gratification (assāda) in sensual pleasures, what is the danger (ādīnava) in sensual pleasures, and what is the escape (nissaraṇa) from sensual pleasures? What is the gratification in material form, what is the danger in material form, and what is the escape from material form? What is the gratification in feelings, what is the danger in feelings, and what is the escape from feelings?"

Monks, if you had asked them this, then on hearing [these questions] they would have found it hard to respond. They would have [diverted the] talk to some other topic, would have become more and more upset, and [in the end] would certainly have risen up from their seats and withdrawn in silence. Why is that?

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I do not see in this world, with its devas and māras, Brahmās, renunciants, and brahmins, and all other assemblies, anyone who is able to understand and expound the significance of this, excepting the Tathāgata, a disciple of the Tathāgata, or someone who has heard it from them. The Buddha said:

What is the gratification in sensual pleasures? It is the pleasure and joy that arises in dependence on the five cords of sensual pleasure. This is the foremost gratification in sensual pleasures with nothing beyond it, [yet] it is beset by much danger.

What is the danger in sensual pleasures? A clansman uses whatever ability or skill he has to gain his livelihood, whether it is farming, trading, using scholarly knowledge, skill in accountancy, knowledge of calculation, skill in carving seals, composing documents, making pens, understanding sacred texts, serving as a brave general, or attending the king. When it is cold, he is [afflicted by] cold; when it is hot, he is [afflicted by] heat; he becomes hungry, thirsty, and tired, and is stung by mosquitoes and gadflies as he undertakes such work in his quest for wealth. If that clansman, making such efforts, engaged in such activity and such striving, does not obtain wealth, then he experiences sorrow and pain, he worries and grieves, is upset and vexed, and bewilderment arises in his mind. He says [to himself], "My undertakings are in vain, my suffering is in vain, my striving is unsuccessful!" If, [however,] that clansman, making such efforts, engaged in such activity and such striving, does obtain wealth, then he cherishes and values it, guarding it in a concealed storeroom. Why is that? [Because he thinks,] "May this wealth of mine not be taken away forcibly by kings, stolen by thieves, or burned up in fire; may it not rot and decay or become lost! May none of my money go out without making profit, or be employed for any undertaking that fails!" [For these reasons,] he guards [his wealth] thus, in a concealed storeroom. If it is taken away forcibly by kings, stolen by thieves, burned in a fire, spoiled, destroyed, ruined, or lost, then sorrow and pain arise. He worries and grieves, is upset and vexed, and bewilderment arises in his mind, as 239

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he says [to himself,] "That which I cherished for a long time is now ruined and lost." This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.240

Again, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, a mother quarrels with her child, or a child quarrels with its mother, a father [quarrels with] his child, . . . an elder brother with his younger brother, . . . an elder sister with her younger sister, . . . or relatives quarrel with one another. Having quarreled like this, a mother speaks badly of her child, a child speaks badly of its mother, a father [speaks badly] of his child . . . an elder brother of his younger brother, . . . an elder sister of her younger sister, . . . and relatives speak badly of one another, let alone other people.241 This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, kings quarrel with kings, brahmins quarrel with brahmins, householders quarrel with householders, citizens quarrel with citizens, and countries quarrel with countries.

Because they quarrel with and hate one another they take up various kinds of weapons to harm each other, striking [each other] with their fists, or hurling stones [at each other], or hitting [each other] with sticks, or cutting [each other] with swords. During the quarrel they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields and go into battle. They fight on elephants, horses, or chariots, or as foot soldiers, or they fight as [ordinary] people.242 During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual 240

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pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and [set out to] conquer another country. They besiege a city and destroy its fortifications, lining up in battle array to the beating of drums, the blowing of horns, and loud shouting. They strike with hammers, or they use spears and halberds, or they use cutting wheels, or they shoot arrows, or they hurl down rocks, or they use great catapults, or they pour down molten copper pellets. During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor or coats [of mail], take up lances or bows and arrows, or wield swords and shields, and advance into a village, a town, a country, or a city. They break through walls and open up storerooms to steal property. They intercept [travelers] on the king's highway or reach out to other streets. They destroy villages, damage towns, wipe out countries, and break up cities. In the process they may be caught by the king's men, who subject them to various punishments, such as cutting off their hands, their feet, or both hands and feet; cutting off their ears, their nose, or both ears and nose; or slicing strips [of flesh] off them, or tearing out their beards, their hair, or both beards and hair; or putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it, or placing them in the belly of an "iron donkey" or in the mouth of an "iron pig" or in the mouth of an "iron tiger" and then heating it up; or placing them in a copper or iron cauldron and boiling them; or cutting them into pieces, or stabbing them with sharp forks, or hooking them with iron hooks, or laying them down on an iron bed and scalding them with boiling oil, or seating them in an iron mortar and pounding them with an iron pestle, or letting them be bitten by snakes or serpents, or whipping them with whips, or beating them with staves, or hitting them with clubs, or impaling them alive on a tall post, or decapitating them. 241

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In the process they will die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily verbal, and mental deeds. At a later time they are afflicted by disease and lie on their beds, or sit or lie on the ground, with pain oppressing their body, experiencing extremely severe pain that is not at all desirable. At the time of death their evil bodily, verbal, and mental deeds manifest before them and envelop them. It is just as when at sunset, the shadow of a great mountain peak envelops the earth—in the same way their evil bodily, verbal, and mental deeds manifest before them and envelop them.243 They think: "Formerly I did evil deeds, which are [now] manifesting before me and enveloping me. Formerly I did not perform meritorious acts; I performed many evil acts. If there is a place where people are reborn who do what is evil, bad, and harmful, who only commit crimes, who make no merit and do no good deeds, who are without fear [of the consequences of their deeds], without reliance, without a refuge, then I will certainly be reborn there."

From this they feel regret, and being regretful they have a bad death, and their life ends without merit. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. Because of those evil bodily, verbal, and mental deeds, with this as the cause, with this as the condition, on the breaking up of the body at death they will certainly go to a bad realm and be reborn in hell. This is what is meant by a mass of dukkha in the next life that has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. This is what is meant by the danger of sensual pleasures.

What is the escape from sensual pleasures? The abandoning and discarding of sensual pleasures, the relinquishing and renunciation of sensual 242

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pleasures, the cessation of sensual pleasures, the eradication of sensual pleasures, the transcending of and escaping from sensual pleasures—this is what is meant by the escape from sensual pleasures. Any renunciants or brahmins who do not know, as it really is, the gratification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are totally unable to abandon sensual pleasures themselves. How then could they cause others to abandon sensual pleasures? Any renunciants or brahmins who know, as it really is, the gratification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are able to discard [sensual pleasures] themselves and also able to cause others to abandon sensual pleasures. What is the gratification in material form? Suppose there is a girl from the warrior, brahmin, merchant, or worker [caste], fourteen or fifteen years old. At that time her physical beauty is at its most excellent. The pleasure and joy that arise with her physical beauty as its cause, with her physical beauty as its condition, that is the foremost gratification in material form. Nothing excels it, [yet] it is beset by much danger.

What is the danger in material form? Suppose one were to see that beautiful girl at a later time when she has become extremely old and feeble, her hair turned white and teeth fallen out, with hunched back and unsteady on her feet, leaning on a stick to walk, with deteriorating health, her life span approaching its end, her body trembling, and her sense faculties failing. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, "Yes indeed."

[The Buddha said:]

Again, suppose one were to see that [formerly] beautiful girl afflicted with disease, lying on a bed, or sitting or lying on the ground, with pain oppressing her body, experiencing extremely severe pain. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, "Yes indeed."

[The Buddha said:]

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Again, suppose one were to see [the corpse of] that [formerly] beautiful girl, dead for one, two days, or up to six or seven days, being pecked at by crows and hawks, devoured by jackals and wolves, burned by fire or buried in the earth, or completely rotten and decomposed. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, "Yes indeed."

[The Buddha said:]

Again, suppose one were to see [the corpse of] that [formerly] beautiful girl in a charnel ground as a carcass of bluish color, decomposed and half eaten [by animals], with the skeleton lying on the ground still connected together. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, "Yes indeed."

[The Buddha said:]

Again, suppose one were to see [the skeleton of] that beautiful girl in a charnel ground without skin, flesh, or blood, held together only by sinews. What do you think: has her former physical beauty ceased and its danger manifested?

[The monks] replied, "Yes indeed."

[The Buddha said:]

Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, disconnected bones scattered in all directions: feet bones, shin bones, thigh bones, hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. What do you think: has her former physical beauty ceased and its danger manifested? [The monks] replied, "Yes indeed."

[The Buddha said:]

Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, bones white like shells, or bluish like the color of pigeons, or red as if smeared with blood, rotting and decomposing, in 244

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bits and pieces. What do you think? Has her former physical beauty ceased and its danger manifested?

[The monks] replied, "Yes indeed."

[The Buddha said:]

This is what is meant by the danger in material form. What is the escape from material form? The abandoning and discarding of material form, the relinquishing and renouncing of material form, the cessation of material form, the eradicating of material form, the transcending of and escape from material form—this is what is meant by the escape from material form.

Any renunciants or brahmins who do not know, as it really is, the gratification in material form, the danger in material form, and the escape from material form are totally unable to abandon material form themselves. How then could they cause others to abandon material form? Any renunciants or brahmins who know, as it really is, the gratification in material form, the danger in material form, and the escape from material form are able to discard [material form] themselves and also able to cause others to abandon material form.

What is the gratification in feelings? Secluded from sensual desires, secluded from evil and unwholesome states, a monk dwells having attained . . . up to . . . the fourth absorption. At that time he has neither harmful intentions toward himself nor harmful intentions toward others. Being without harmful intentions is what is meant by the pleasure and gratification in feeling. Why is that? [Because] one who is without harmful intentions accomplishes such happiness. This is what is meant by the gratification in feelings. What is the danger in feelings? Feelings are of an impermanent nature, of an unsatisfactory nature, of a nature to cease. This is what is meant by the danger in feelings.

What is the escape from feelings? The abandoning and discarding of feelings, the relinquishing and renouncing of feelings, the cessation of feelings, the eradication of feelings, the transcending of and escape from feelings—this is what is meant by the escape from feelings. 245

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The Madhyama Āgama (Middle-length Discourses), Volume II Any renunciants or brahmins who do not know, as it really is, the gratification in feelings, the danger in feelings, and the escape from feelings are totally unable to abandon feelings themselves. How then could they cause others to abandon feelings?

Any renunciants or brahmins who know, as it really is, the gratification in feelings, the danger in feelings, and the escape from feelings definitely are able to discard [feelings] themselves and also able to cause others to abandon feelings.

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

100. The [Second] Discourse

on the Mass of Dukkha244

Thus have I heard. At one time the Buddha was staying among the Sakyans at Kapilavatthu, in Nigrodha Park.

At that time Mahānāma the Sakyan, while walking about after midday, approached the Buddha. Having paid homage with his head at the Buddha's feet, stepped back, and sat to one side, he said:

World-honored One, as I understand the teaching of the World-honored One, I must bring about the cessation of the three defilements in my mind: the defilement of mind by greed, the defilement of mind by hatred, and the defilement of mind by delusion.

World-honored One, [although] I understand the teaching like this, yet states of greed, states of hatred, and states of delusion still arise in my mind. World-honored One, I am thinking: What condition have I not eradicated that still causes states of greed, states of hatred, and states of delusion to arise in my mind?

The World-honored One said:

Mahānāma, [within] you there is one condition that has not been eradicated, namely [that because of which] you remain a householder, instead of leaving the household life out of faith and becoming a homeless one to practice the path. Mahānāma, if you had eradicated this one condition, you would 246

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certainly not remain a householder but would certainly leave the household life out of faith and become a homeless one to practice the path. It is because this one condition has not been eradicated that you have remained a householder instead of leaving the household life out of faith and becoming a homeless one to practice the path. At this Mahānāma the Sakyan rose from his seat, arranged his robe so as to bare one shoulder, extended his hands with palms joined toward the Buddha, and said to the World-honored One, "May the World-honored One teach me the Dharma, so that my mind may become purified, free itself of doubt, and attain the path!"245

The World-honored One said:246

Mahānāma, there are the five strands of sensual pleasure that are desirable, thought about, delighted in, connected with desire, and enjoyed by people. What are the five? They are visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body.

From these, kings and the retinue of kings gain pleasure and delight. Mahānāma, this is the foremost gratification in sensual pleasures. Nothing excels it, [yet] it is beset by much danger.

Mahānāma, what is the danger in sensual pleasures? Mahānāma, a clansman may use whatever ability or skill he has to gain his livelihood, whether it is farming, trading, using scholarly knowledge, skill in accountancy, knowledge of calculation, skill in carving seals, composing documents, making pens, understanding sacred texts, serving as a brave general, or attending the king.

When it is cold, he is [afflicted by] cold; when it is hot, he is [afflicted by] heat; he becomes hungry, thirsty, and tired, and is stung by mosquitoes and gadflies as he undertakes such work in his quest for wealth. Mahānāma, if that clansmen, making such efforts, engaged in such activity and such striving, does not obtain wealth, then he experiences sorrow and unhappiness, he worries and grieves, is upset and vexed, and bewilderment arises in his mind. He says [to himself], "My undertakings are in vain, my suffering is in vain, my striving is unsuccessful!" 586c

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The Madhyama Āgama (Middle-length Discourses), Volume II [However,] Mahānāma, if that clansman, making such effort, engaged in such activity and such striving, does obtain wealth, then he cherishes and values it, guarding it in a concealed storeroom. Why is that? [Because he thinks,] "May this wealth of mine not be taken away forcibly by kings, stolen by thieves, or burned in a fire; may it not rot or decay or become lost! May none of my money go out without [making a] profit, or be employed for any undertaking that fails!" [For these reasons] he guards [his wealth] thus in a concealed storeroom. If [his wealth] is taken away forcibly by kings, stolen by thieves, or burned in a fire; if it rots or decays or becomes lost, then sorrow and unhappiness arise. He worries and grieves, is upset and vexed, and bewilderment arises in his mind, and he says [to himself], "That which I long cherished is lost!" Like this, Mahānāma, is the mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.247 Again, Mahānāma, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, a mother quarrels with her child, or a child quarrels with its mother, a father [quarrels with] his child . . . an elder brother with his younger brother, . . . an elder sister with her younger sister, . . . or relatives quarrel with one another.

Having quarreled like this, a mother speaks badly of her child, a child speaks badly of its mother, a father [speaks badly] of his child . . . an elder brother of his younger brother, . . . an elder sister of her younger sister, . . . or relatives speak badly of one another, let alone other people.248 This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, kings quarrel with kings, brahmins quarrel with brahmins, householders quarrel with householders, citizens quarrel with citizens, countries quarrel with countries.

Because they quarrel and hate each other, they take up various kinds of weapons to harm each other, striking [each other] with their fists, or 248

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hurling stones [at each other], or hitting [each other] with sticks, or cutting [each other] with swords. During the quarrel they may die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, Mahānāma, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and go into battle. They fight on elephants, horses, or chariots, or as foot soldiers, or they fight as [ordinary] people.249 During the battle they may die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and [set out to] conquer another country. They besiege a city and destroy its fortifications, lining up in battle array to the beating of drums, the blowing of horns, and loud shouting. They strike with hammers, or they use spears and halberds, or they use cutting wheels, or they shoot arrows, or they hurl down rocks, or they use great catapults, or they pour down molten copper pellets. During the battle they may die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up a lance or a bow and arrows, or wield a sword and a shield, and advance into a village, a town, a country, or a city. They break through walls and open up storerooms to steal property. They interrupt the king's highway or reach out to other streets. They destroy villages, damage towns, wipe out countries, and break up cities. 249

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The Madhyama Āgama (Middle-length Discourses), Volume II In the process they may be caught by the king's men, who subject them to various punishments, such as cutting off their hands, feet, or both hands and feet; cutting off their ears, nose, or both ears and nose; or slicing strips [of flesh] off them, or tearing out their beards or hair, or tearing out both beards and hair, or putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it; or placing them in the belly of an "iron donkey" or in the mouth of an "iron pig" or in the mouth of an "iron tiger" and then heating it up, or putting them into a copper or iron cauldron and boiling them; or cutting them into pieces, or stabbing them with sharp forks, or hooking them with iron hooks, or laying them down on an iron bed and scalding them with boiling oil, or seating them in an iron mortar and pounding them with an iron pestle, or letting them be bitten by snakes or serpents, or whipping them with whips, beating them with sticks, or hitting them with clubs, or impaling them alive on a tall post, or decapitating them.

In the process they will die or become terrified, experiencing extreme suffering. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source.

Again, Mahānāma, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. At a later time they are afflicted by disease and lie on a bed, or sit or lie on the ground, with pain oppressing their body, experiencing extremely severe pain that is not at all desirable. At the time of death their evil bodily, verbal, and mental deeds manifest before them and envelop them. Just as when at sunset, the shadow of a great mountain peak envelops the earth, in the same way their evil bodily, verbal, and mental deeds manifest before them and envelop them.250 They think: "Formerly I did evil deeds, which are [now] manifesting before me and enveloping me. Formerly I did not perform meritorious acts; I performed many evil acts. If there is a place where people are reborn who do what is evil, bad, and harmful, who only commit crimes, who make no merit and do no good deeds, who are without fear [of the consequences], without reliance, without a refuge—then I will certainly be reborn there."

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From this they feel regret, and being regretful they have an unwholesome death and their life ends without merit. This, Mahānāma, is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, Mahānāma, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. Because of those evil bodily, verbal, and mental deeds, with this as the cause, with this as the condition, on the breaking up of the body at death they will certainly go to a bad realm and are reborn in hell. This, Mahānāma, is what is meant by a mass of dukkha in the next life that has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Mahānāma, for this reason it should be understood that there is no happiness at all in sensual pleasures; [there is only] immeasurable suffering and misery. [If] a learned noble disciple does not see this as it really is, then he is enveloped by sensual pleasures and will not attain the happiness of relinquishment and unsurpassable peace.

Mahānāma, in this way a learned noble disciple regresses because of sensual pleasures. Mahānāma, I know that there is no happiness in sensual pleasures, but only immeasurable misery. Knowing this as it really is, Mahānāma, I am not enveloped by sensual pleasures and not overcome by what is evil, and so I attain the happiness of relinquishment and unsurpassable peace. Mahānāma, for this reason I do not regress because of sensual pleasures.251 Mahānāma, once I was dwelling near Rājagaha, on Mount Vebhāra in the Sattapaṇṇi Cave [frequented by] seers.252 Mahānāma, in the late afternoon, having risen from sitting in meditation, I approached the mountainside. There I saw many Nigaṇṭhas engaged in the practice of not sitting down, standing continuously without sitting down, experiencing extremely severe pain. I approached them and asked, "Nigaṇṭhas, for what reason do you engage in this practice of not sitting down, standing continuously without sitting down, experiencing pain like this?"

They said, "Gotama, we have a teacher, a Nigaṇṭha called Nātaputta, who teaches us, saying,253 'Nigaṇṭhas, any unwholesome karma done in your former lives will certainly be eradicated through these ascetic practices. 587b

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If you now maintain good bodily verbal, and mental conduct, then because of that you will perform no further evil and unwholesome karma.'" Mahānāma, I questioned them further, "Nigaṇṭhas, do you have faith in your teacher and are you free of doubt?"254 They replied, "Yes indeed, Gotama. We have faith in our teacher and are free of doubt." Mahānāma, I questioned them further, "Nigaṇṭhas, if this is the case, then [does this mean that] in a former life you and your Nigaṇṭha teacher repeatedly performed evil and unwholesome deeds,255 and having formerly performed [such deeds] you Nigaṇṭhas, on passing away and being reborn now in the human realm, went forth as Nigaṇṭhas to engage in the practice of not sitting down, standing continuously without sitting down, experiencing pain like this, just as you and your disciples are doing?" They replied, "Gotama, happiness is attained not through happiness but through pain. The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra."

I said further, "You are confused. What you say lacks meaning. Why is that? Unskilled, lacking in understanding, and not knowing the right time, you have made this statement:256 'The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra.' Nigaṇṭhas, you should have first asked, 'Who [experiences] the higher happiness, King Bimbisāra or the renunciant Gotama?' Nigaṇṭhas, I would have answered like this, 'I [experience] the higher happiness; King Bimbisāra cannot match it.' However, Nigaṇṭhas, you stated that 'The happiness experienced by the renunciant Gotama cannot match that of King Bimbisāra.'" Then the Nigaṇṭhas said, "Gotama, we now ask the renunciant Gotama: Who [experiences] the higher happiness, King Bimbisāra or the renunciant Gotama?"

I replied further, "Nigaṇṭhas, I shall now ask you a question. Answer according to your understanding. Nigaṇṭhas, what do you think? Can King Bimbisāra, according to his wish, remain in silence, not speaking a word, and thereby obtain joy and happiness for seven days and seven nights?" The Nigaṇṭhas answered, "No, Gotama."

[I asked further, "Can he, according to his wish, remain in silence, not speaking a word, and thereby] obtain joy and happiness for six days, . . . 252